Wilful IMPENITENCY, THE GROSSEST self-murder. All they who are guilty of it, Apprehended, tried and Condemned in these SERMONS. Preached at Rochford in Essex not long before his death, by that able, faithful and laborious, Minister of Jesus Christ; Mr. William Fenner B.D. and made public by one of his unworthy fellow labourers. PROV. 1.24, 25, 26 Because i have called, and ye have refused, I have stretched out my hand, and no man regarded: But ye have set at nought all my counsel and would none of my reproof, i also will laugh at your calamity and mock when your fear cometh. JOHN 5.40.43. And ye will not come to me that ye might have Life, i am come in my father's name, and ye receive me not, if another shall come in his own name him ye will receive. Velle meum Domine misericordiae tale est de redeundo ad te, quale est velle tuum de meâ ad te reversione. Gul. Paris. de Rhetor. Div. ●. 14. Quid agit liberum arbitrium? Breviter respondeo salvatur. Bern. de Lib. Arb. & Gr. Non velle in causâ est, non posse praetenditur Sen. LONDON. Printed by E.G. for John Rothwell, at the sign of the Sun and fountain in Pauls-Church yard. 1648. TO The Right honourable ROBERT RICH Baron of Leez in Essex, and Earl of Warwick, abundance of spiritual blessings in Jesus Christ. PAul being upon a prophetical wing (for the Lord had poured upon him, This know also (saith he) there's the infallible certainly of it. not only an apostolical but a prophetical spirit) doth foretell in the 2 Tim. 3.1. That in the last days perilous times shall come, Those who are full of carnal self-love and unthankfulness will, much increase the danger of this last Age of the World. (The Lord root up all such weeds out of our hearts.) God hath I hope given Your Honour such a measure of love to the public, and so active a spirit to do good to others, as will help to lessen the danger of these evil times. And I would be so thankful for favours received, that I might not be ranked among this dishonourable Catalogue which here Paul sums up of such as make bad times worse. It is your honour's happiness and advantage (as it was once said of the Duke of Guise in France, that he 〈◊〉 put obligations upon all) that you can engage very many, and amongst the rest, I must ever acknowledge myself one, who in one of the greatest turnings of my life, by the good hand of God upon me in your free consent and noble bounty have had so much comfort in the nearest and dearest relation, Prov. 30.10 11, 12, &c. that I never envied any other, but find matter of everlasting praises to God for his goodness to myself therein. And being under so great obligations, when I can produce nothing of my own worthy your acceptance; I take leave to act the part of a Midwife to this happy Birth which may call your Honour Father, as will appear by the following Letter, that it was ultimately intended for your spirit● all advantage; And it were 〈◊〉 a kind of sacrilege to keep●that holy issue from you that is so much your own. It joys the souls of me and many more of your praying servants that they have so much occasion to praise their God on your behalf, for so many able and faithful Ministers of the gospel of the first, second and third magnitude, that your prudent, fatherly care hath fixed, where you, as Patron, have been trusted. 2 Kings 13 14. Oh the many Chariots and horsemen of Israel, that your noble Father and you have brought triumphantly into Essex (herein you did happily Patrizare) the Lord continue the like care to build and repair his house in these who survive you from Generation to Generation, that so your house may still be honourably supported. ecclesiastical story speaks of one Henricus Auceps, Vid. Simpson. Eccl. Histor. l. 3. cent. 10. when he did fight against the Hungarians, made this vow to God, That if the Lord would give him victory against his enemies, he would purge his Country from Simony, which at this time mightily abounded therein. we want men of such an heroical zealous disposition in England. Oh that all Patrons were more mindful of their high trust; then they would not so often betray the souls of people by putting off a friend &c. with a living to some unworthy chaplain. doubtless there is many a damned creature roaring in Hell, cursing covetous Patrons as well as unfaithful Pastors; 1 Pet. 4.5. For whose blood (in part at least) they must be accountable to the Father of spirits and Judge of the quick and the dead. A most heavy reckoning, Note. when the sins of so many Congregations, to which Patrons are accessary by sending ignorant and scandalous Ministers amongst them are made theirs; whereas the least of their own sins unrepented of will suck them eternally. God who is faithful will not forget your labour and cost of love to the truly Reverend man of God Master Hooker (who is now singing Hallelujahs in Heavenly Mansions) when he was persecuted by the * There are many of great reading, who will undertake to make it appear that as Heathinish feasts Bacchanalia et Saturnalia & were turned into Christmas & such other Feasts hoping thereby to win heathens to Christ; so were Archi flamines & Flamines ch●nged it to Archpraelates, & praelates o● of a good intention. Archi flamen of Canterbury. he will pay abundantly for the protecting and nursing his Children, Heb. 6.10. I know not how better to express my deep sense of your most real favour (the comfort whereof I daily enjoy) then by taking the humble boldness, to beseech your Honour to add one thing more, which indeed is, the ●num necessarium, whereby you will gain that better part which shall not be taken from you; Luk, 10.42 Namely; Rev. 1.20. & 2.1. that you would study and pray that you may walk in the light, and heat of that glorious gospel constellation (for Ministers are stars and the * So acknowledged by by the Translators in the contents▪ of the second Cha. of the Revelation. They it seems did not think these Angels to be Praelates. angels of the Churches) which you have endeavoured to fix in your orb. Your Honour hath been often at Sea, and there beholding the wonders of God in the deep, have been taught to wrestle with him for mercy. It is an old saying, he that would learn to pray let him go to Sea. Besiege Heaven with your unwearied importunities, Qui nescit orare discat navigare. Jonab. 1.5. that the ark of the gospel, which you have provided for thousands, may be your own everlasting Sanctuary. And that you feasting upon their dainties, may be fat and flourishing in your last days▪ standing steadfast in these shaking times, and immovable, keeping Faith, Phil. 29.14 and a good conscience, (which too many having put away concerning Faith, 1 Tim. 1.19. have made shipwreck) more and more abounding in the work of the Lord, 1 Cor. 15. Last. forasmuch as you know your labour is not in vain in the Lord, This through the grace of Christ shall be the earnest Prayer, of him who is My LORD, Your honour's most obliged servant. THOMAS HILL. To the Right worshipful my much honoured friend Sir NATHANIEL RICH. I Have been often thinking what to send to you; at last this Theme, which I had lately treated of in the Pulpit, came into my mind; it's of infinite use and necessity, and a truth little examined, considered or laid to heart, yet marvelous necessary for humiliation to all the children of God, and of great weight for the making the world guiltless before God. I had thought to have sent it to my Lord of Warwick for his subcisive hours; and if you judge it profitable after your perusal of it, to commit it unto him from me, you shall do well. I am sorry to hear of such a worthies sickness or weakness. 2 Kings 13 14. Now Elisha the man of God was fallen sick, The very words are able to strike through. The Lord lend you health and strength, & peace and comfort and joy; it is not only a matter of courtesy to pray for such as you are, but of debt, & our very necessities & duties call for it, and mine more especially. The Lord be merciful to me, and to many in raising you up, and make you plenus dierum, and serus in coelum redire; that's all the hurt that I wish you, And so I commend you to the word of his power that is able to keep you, and rest Yours in the Lord Jesus, WILLIAM FENNER. To the Christian Reader, who desireth to hold fast the form of sound words in faith, and love, which is in Christ Jesus, and to advance freegrace, above freewill. MOst admirably wise and fatherly hath been the Lords care of his Churches in all ages; and when there were false Prophets under the old Testament, the Lord had his Jeremiah's to confute them, Jer. 1.18. whom he made a defenced City, an Iron pillar, and brazen walls against all opposition. When the devil stirred up Hymmeneus, Philetus and others, to undermine the truths of the Gospel in the times of the new Testament; the Lord raised and accomplished his Paul's to confound them also. 1 Tim. 1.20. You shall find when the Churches of Christ are in a wilderness condition, and the Serpent casts out of his mouth waters as a flood after the woman, that is multitudes of unsound and heretical opinions, the earth helped the woman, Rev. 12.15 16. See Learned M. Mead in his excellent book on the place. and opened her mouth, and swallowed the flood which the Dragon cast out of his mouth: that is, Jesus Christ had those here that did encounter and overthrow all false Doctrine, with which the devil by his Agents endeavoured to poison and destroy the Churches. Besides the four general counsels, namely, that of Nice, when Arrius a Presbyter of Alexandria denying that the Son of God was consubstantial with the Father, 1 About A.D. 330. under Constantine the great, vian. and that there was a time when he was not,) was confuted, and truth obtained a victory there God stirring up many learned men to oppose him. 2 About A.D. 383 under Theodofius. And in the second, that of Constantinople, when there was a Macedonius who called the Holy Ghost a creature, many were able by the power of truth to confound him. About A.D. 490, under Theodo. the second, n●t {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. About A. D 456, under Ma●tianus. Chalcedon. And the third when a Nestorius who denied that the Virgin Mary could be called the Mother of God, providence ordered it so that then a council of learned Bishops and Elders at Ephesus, should blast that opinion. And when an Eutiches, (who in a different way from Nestorius, who denied the personal union of the two Natures in Christ) would have the human Nature so swallowed up by the immensity of the Divine nature in Christ, that there was only the Divine Nature in him, another council at Chalcedon overthrew him. God had variety of champions to contest with the most subtle, Cent. 3. and prevailing adversaries; from hand to hand particularly when there was Manes & Manichaei who rejected the old Testament, and affirmed that man fell not by voluntary defection, but of necessity, because man's body was made of the prince of darkness (wherewith Austin was levened before his conversion) The Lord had Chrysostom and others to hinder the spreading and prevailing of it. When there was an Arrius, Cent. 4. who denied the Divinity of Christ, there should be an Athanasius raised to overthrow him. When a Macedonius to oppose the holy Ghost, than a Basil to break him. Cent 5. Dem●sterus ex W●lfild● refert eodem die quo ille in Angliâ natus, tenebra● error●● toti mund● effudit, sumum Ecclesiae lumen Augustinum in Africâ emicuisse. Ab. A.D. 41● When a Pelagius to advance freewill, into the Throne of freegrace, than God would raise up an Austin, (that great light of the Church in his time) to depose that, and to restore this to its crown and dignity. This Pelagius was borne in Britan the same day that Austin in Africa; he was the first presumptuous advancer of the pride of Free Will. About A.D. 418. He did not think the grace of God to be necessary for the helping of Free Will, for good things in every act. This was condemned in the council of Carthage, wherein indeed to save himself he did equivocate in the word, Note grace, acknowledging a natural, an exciting, and after conversion an Assisting grace. This Doctrine was likewise condemned in the Synod of Palestina, Damnata antequam ●ata a●minii opinio. 1200 Years ago, and therein Arminianism killed before it was borne by the strength of that place, 2 Tim. 1.9. This Pelagius had his scholars, Julianus, and Caelestinus. Jesus Christ would not then leave Austin without some Disciples to conflict with those (as Chrysostom had his Oecumenius, and Theophylact his Pedissequi, his followers) so was there a Prosper, and Hilary Arelatensis, to encounter the old M●ssilians, and Semipelagians in France. Vide learned Arch. Bi. Usher, most excellent discourse of freewill, ●n this answer to the Jesuits challenge. And when there was a Faustus Regiensis (a most subtle adversary) A Bishop who did closely defend Pelagianism in two books of freewill. The Church should have a Fulgentius, and Petrus Diaconus, and others to oppose him. Yea sentence was then given against Pelagius, About A.D. 529 un- and Semipelagians, in the council of O●ange. In the general, that their opinions touching freewill and freegrace, were not agreeable to the Catholic faith. Further, about the year 850, one Johannes Scotus (not he which wrote upon the Sentences, with so much opposition against Thomas Aquinas but an other) wrote a book against predestination, which the Church of Leyden confuted with a godly and learned book. When Godescalcus a man of the Low-Countries, is reckoned in the number of this age, about the year of our Lord 849. Because he spoke of Predestination perilously, to wit, That those who were predestinated to Life by the decree of God's predestination, were forced to do well: and those who were predestinated to condemnation, were forced by the decree of God to do evil, was resisted by Hincmarus and other learned men. This infectious error Pelagianism spread into England, where it was apt to take the deeper rooting, because Pelagius himself, by Birth, was a Britain: But the Lord raised learned Bradwardine, Arch bishop of Canterbury and some others ●o appear in the cause of God and of freegrace and to fortify the Churches against all Pelagians, whom Augustine calls Inimicos gratiae dei, and Fulgentius, vasa irae dei. Afterwards the subtlety of the Serpent insinuated himself into the Garden of the Church by the wit and learning of Faustus Socinus (another Infaustus Faustus in Poland,) They who have opportunity to consult Socinus books de Ministerio; and the Catechismus Cracoviensis (a most subtle, and dangerous book) shall find there the seeds of Arminianism, their Helena, there to be conceived (however Molina and other Popish Authors contend as once the seven Cities did whose Homer was) their Media Scientia. They will grant a Divina Praescientia, but deny decretum Divinum to pass upon all things, leaving the will to itself to produce its own acts, which indeed is no less, than a degree of atheism, setting up the second cause into the throne of the first. Herein and in diverse other things the Arminians do tread in their steps, as will appear to those who examine Peltzius his book, the Harmony of the Socinian and Arminians Doctrine. Peltzius his harmony of Socin. & Armin. Note I wish that book were in English, it would make many blush now adays to see how incogitantly (I hope) that is the worst in many) they have run themselves into the Tents of Socinians and Arminians, and know not now how honourably to retreat. About the year 1570, when Petrus Baro a French man, had infected Cambridge with that disease from France, Vide Mr. Prius antiarm●anism. (you see spiritual as well as bodily evils have come from France) and one Mr. Barret who acted concurrently with him: but than God giving the Heads of colleges with the vicechancellor a prudent zeal to oppose it, they sent up Doctor ●indall and Doctor Whitaker, to complain to Archbishop Whitgift, which begot that useful book of Articuli Lambethani▪ * soon after this journey Doctor whitaker's blessed soul returned to her eternal rest, having not long before in an admirable conci● ad clerum, (rightly called his Cy●naea Cantio) di●covered and confuted the chief points of Arminianism therein. The Leaven came then into the Netherlands, and (as learned King James saith) Arminius was the first that infected Leyden with the Pelagian heresy † Pelagianism oft called Haeresis Vide D. Featles preface to his Pelag. Red. He was a strong, and clear parted man; and as it is said of Origen, Ubi bene, nemo melius: ubi male nemo pejus, so there are some excellent discourses in his works, and others as desperately opposite to the Covenant of Grace, shattering all the links of the golden chain of our salvation, which is the great evil of Arminianism. From a young student, Junius praesaged of him, Fide Ames. ca●. Consc. that he would be a very useful, or most pernicious instrument in the Church of Christ. By this Junius (when the Lord had converted him from atheism, by reading the beginning of the first Chapter of the gospel of John, Junius & Perkins. Who both in an year. wherein he saw such majesty, that he thought that the Lord did therein, detonare ab alto) the Lord gave a sovereign antidote to his Church in those parts, against the infection 〈◊〉 Arminianism. As about the same time 〈◊〉 that glorious light, Note. Mr. Perkins 〈◊〉 England, whom the Lord made a Malleus both of Papists and Arminia●●, and by more clear and condescending discoveries of Christ, made the deep mysteries of speculative, and the heavenly secrets of practical Divinity, to meet in the pulpit; and all this in a little time; (for he lived but about 44 years, being borne (ni faller) in the first▪ and died in the last of Queen Elizabeth's 〈◊〉 Oh how much did he in a little time? But still the devil will be casting weeds into Christ's garden, picking up those that have been rooted out, and throwing them over the wall again. Now he made use of Barnevill in Holland, to bring Religion to serve State purposes, and so carried on the Arminian design there. These differences about the power of freewill, and such things as hang upon that (for there is the primum movens) now came to be reduced to five Articles, which begat the Conference at Hage, betwixt both parties; which is reported both by Brandius, and Bertius. About this time came up the name of Remonstrants, As the name Protestan●s given first to the princes free Cities of Germany that sought Reformation in the Diet at Spiro, A.D. 1529. & from them passed to us and other countries where it was effected. as the name Protestant had formerly. Whereupon Doctor Ames (once Fellow of Christ's college in Cambridge, but in Doctor Charyes time then Master of that place, it grew too hot for him, he not complying with the present Ceremonies, and having Preached a Sermon at the University Church against playing at Cards which 〈◊〉 not then be borne) was by he disposing hand of Divine Providence ●arried into ●●●se parts, where (as the ●ustine of that time and place) he did grapple with all the Patrons of freewill. And as an Appendix to that conference at Hage, (as it is set forth by Brandius) writ that most excellent book of his Coronis. But still Arminius his disciples acted to their utmost, Bertius, Grevinconius, and others so distracted those Churches, that there was a necessity of calling a Synod which God gave them as a happy remedy, Anno. Domini. 1618. Syn●d of Do●, A.D. 3618 Oh the unwearied activity of adversaries to the cause of Christ (which should make others blush to move so heavily in asserting the Doctrine of freegrace) before we could understand what the antiremonstrants in the Synod at Dort fully intended, we had from the Remonstrants Acta Synodalia, a book indeed that required an aims to answer it (which he hath done most learnedly, where you have Magnum in Parvo, a great soul in a little body, a great deal of form in a little matter (as in his Bellarminus enervatus) that being done by the Fraternity with the concurrent endeavours and quintessence of the best wits amongst the Remonstrants. About the year 1627., Mr. Montague a man of great learning, and being backed by the then potent Duke of Buckingham, opened his Arminian (and I had almost said Popish) pack, when the Lord used Bishop Carleton, Doctor Featly, Doctor Preston, and others, as happy instruments to discover his adulterate wares. Lately there sprung up a new brood of such as did assert Arminianism, as Dutch Tompson fellow of Clare-Hall, Mr. William chapel fellow of Christ's college, (as the many pupils that were Arminianized under his tuition (whether by him or no, he best knows) but men are more confirmed in their suspicion hereof, since they heard of his anserable actings in the University in Ireland) but still as in Oxford, when there was any danger of spreading Arminianism, whether in Acts, books, or Sermons, they had there Robert Abbot, Twisse, Prydeaux, and other works to suppress them; So in Cambridge God gave us lately Davenant and Warde, who did victoriously enter the lists with the most confident adversaries of freegrace. And that bitter weeds could never take deep rooting in any of these three Kingdoms, and thrive very fruitfully; There was in Ireland a most learned Archbishop Usher to crush it there. And a mighty man in these Controversies, Who were assra primae magnitudin●. Doctor Twisse (another Austin) to suppress it in England. As learned and industrious Mr. Rutherford and others have done their parts successfully in Scotland. But alas Arminius now appears amongst us not so much in the schools and Pulpits, as in popular meetings. For as Zanchius complained with much regret of the Sulteran Ubiquitaries, that he found them ubique, everywhere to vex and molest him, so may we grieve, 2 Tim 2.34. (O that we could with brokenness of heart bewail it) that our Universallists, are almost universally spread amongst us; It is gotten into our Netherlands, much into the Fennish and Moorish parts of this Kingdom, yea amongst many people that love Jesus Christ, and therefore entertain it, as conceiving it most for his Honour (the more are they to be pitied, and to be instructed with a spirit of meekness; show them by Scripture evidence this is not God's way of advancing Christ, and you recover them) it is now in popular hands, we need such worthies as the Author of this following Treatise (blessed be the Father of mercy, the fountain of every good and perfect gift, for his and many others fruitful labours) who may condescend to parley with poor Christians at their Tables, in their Shops, to follow them at the plow (as Reverend Mr. Greenham was wont to do) endeavouring to rectify and reduce them. He knew how to deal wisely with subtle adversaries, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} non {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that he might have the more advantage against them, grants them as much as he could with consistency to his own principles, that so he might the more easily confound theirs; only you will be so candid as to consider that herein he speaks ad populum. And therefore as the ancient Fathers, often useth the liberty of speaking like a Preacher rather than as a Doctor of the chair. I reckon this a very strong argument to confute the power of freewill to any spiritual action in a gracious manner, Jer. 17.9. the woeful experience of mine own wretched heart, being naturally so desperately wicked, opposite to any spiritual good; Note But this will not convince others (Only by the way I would know how it comes to pass, if Arminius Doctrine be true that we have freewill, to choose that which is truly good, why Arminians are not all very good men? Will not this be an aggravation against them at the dreadful day of judgement? Eccles. 12.11. Therefore the Lord is most admirably gracious in giving us such Masters of the Assemblies to fasten such Scripture truths as may hold us fast and close under the Covenant of Grace. He was a blessing to the college where he was fellow of Pembroke Hall in Cambridge (which hath been a fruitful nursery to this Church, and an ornament to the University) and after a burning and shining light in Staffordshire; Ioh. 5.35. He delighted much in preaching in an Evangelical way, from place to place, as pitying many poor pining seduced souls under blind and superstitious Ministers. The Lord fill their hearts, with compassion to them, who have power in their hands to supply them, that so millions do not perish for want of vision. Afterwards the noble Earl of Warwick fixed him at Rochford in Essex, where he did speak and do great things to the honour of Free Grace; he lived there more by acting vigorously to his great Lord and Master Jesus Christ, It is not enough loqui magna unless we do magna ●●ve●e a Eras. in a few years than most of us his Brethren do in many. O that we who are left behind in these conflicting times could more punctually and closely follow his example; it is not studying the groundless fopperies of Popery, nor the immersing our minds wholly into some dry disputes concerning some externals and forms about Religion, (as too many do now a days being engaged in a party) that will spiritualise us or our hearts so much as Studying and Preaching over the Covenant of Grace; The mysterious and Heavenly secrets of the gospel rightly opened and wisely applied, will by God's blessing breed a gospel spirit in thee, leave a gracious tincture upon the spirits of Teachers and Hearers; whereas possibly for want of this, there may be a legal tartness and severity in the Spirits and Tongues of able and good men. The gracious and powerful Lord who, only teacheth to profit, anoint all his Saints with that holy unction that they may be able to discern of things that differ, clearly to distinguish betwixt truth and error. And that he may to this and other happy purposes, bless abundantly this savourly acute and solid Treatise, shall be the earnest Prayer of him, Who is thine in and for the Lord Jesus. THOMAS HILL. A Table of the Contents. THe reason why the wicked do not repent nor come out of their sins, 1 Doct. is not because they cannot (though they cannot) but because they will not, Page 8. 7 Demonstrations to prove it. 1 Dem●●● The wicked think they have power to repent, but will not do according to their thoughts, ibid They will not try whether they can repent or no, 2 p. 9 They refuse the help which God offers them, 3 p. 10 They will not use the power which God hath given them, 4 p. 11 They grow worse by the means afforded them, 5 p. 13 Their Cannot is voluntary, 6 p. 14 They are content with their cannot, 7 p. 15 The first ground of the Doctrine. 1 Ground Every man can do more good than he doth, and shun more evil than he doth, p. 17 This appears by these following considerations. If a man can do no more than he doth; 1 Consid. nothing can hinds him, but his will, ibid. If a man can do no more than he does, 2 and yet will not, he must needs voluntarily hinder himself from doing that which he cannot, 3 p. 18 If a man will not do that he can, neither will be that which he cannot, if he could, p. 19 If a man 〈◊〉 ●ot do that he can, can or cannot, 4 all is one to him, all sticks at his will, p. 20 If a man will not do that which he can, 5 this will make a man's conscience when it comes to speak in sober sadness, 4 thank himself for his perishing, p. 21 Arguments to prove the first Ground, p. 22 Because God doth complain against the wicked for the voluntary doing no more good than they do, 1 Argu. ibid. Because otherwise there were no room for praise, 2 nor dispraise, p. 23 Because there would be no room for the Sword of the Magistrate, 3 p. 24 Because though a carnal man cannot put off the old man, 4 yet it is not his nature to commit this sin at this time and in this manner, ibid. A wicked man can do more good, 5 &c. Because a godly regenerate man may avoid more sin than he doth, p. 25 The ground further proved by Particulars. The will hath dominion over all the outward acts of the members, 1 Part. p. 26 Every man hath natural affections in hine by which he may do more than he doth, 2. Part. and shun more evil than he doth, p. 27 God hath given to every man natural counsel, 3 and natural Reason and Prudence, p. 30 That is first in order which is natural, 4 and afterwards that which is spiritual, and if a man stick there, he sticks at a will-not, p. 31 The second Ground. Every wicked man is slothful and negligent, 2 Ground. p. 34 Five demonstrations to prove it. Every wicked man doth imagine more cannots, than then there be, p. 35. 1 daemon: He makes every little difficulty a cannot, when as nothing but an impossibility is a cannot. p, 36. 2. A slothful man turns his very abilities into cannots 37. 3. p He doth voluntarily nail himself unto cannots, 4. p. 38 He putteth forth by halves that power which he hath, 5. p. 39 There is more in a wicked man then by reason of sluggishness he putteth forth, Conclusi. p. 40 Six Arguments to prove this. It a sign it is in him, p. 40 Because when God doth convert a sinner, 1 Argu. he doth not put in new powers and faculties into the soul, ibid. Because he can show as great power otherwise, 2 p. 41 Because he can show it too when he list, 3 p. 42 Because the rod is able to whip it out of him, 4 p. 43 Because he can do an hundred times more when he is pleased, 5 p. 44 Because he will show it in Hell, viz. 6 That it was in him to do more than he did, p. 45 A wicked man will not set himself to use all the means that he may, 3 Ground p. 49 A wicked man may use the means that God appointed as means, Demonst. p. 52 Because 'tis the very nature of means to come between one's can and his cannot, 1 Argu. ibid. Because God doth not exhort men like a company of stocks and stones, 2 but as men that are edifyable by his words, p. 53 Because God's anger is very reasonable, 3 p. 54 Because God's offer of his kingdom to the wicked is serious, 4 p. 55 Because God's reproofs are very equal, 5 p. 56 His condemnation must be wilful, Conclusi▪ that will not use all the means, p 57 Proved by three Arguments. God will not help that man by a miracle to go that hath legs to go, 1 and will not, ibid. God will not bate a farthing of the price he sets thee at, 2 p. 59 God will never be brought out of his walk to show thee any mercy or give thee any grace. 3 p. 60 God's Kingdom cannot be obtained without a diligent use of the means, Conclusi. p. 36 Reasons of it. Because heaven is an end, 1 Reas. and an end can never be gotten without means, ibid. God hath annexed it to the means, 2 ibid. Every soul must give an account before God how he hath used the means, 3 p. 63 God will not set up another door into heaven for any man in the world, 4 ibid. Further proofs, and encouragements to use the the means. Some of the means that God hath appointed, 1 you may do them without labour, p. 64 Some of the means that God hath appointed are easier than them, 2 ibid. Some of the means are easier yet, 3 ibid. Some of the means of grace, 4 its harder to omit them then to use them, p. 65 Some of the means of grace, 5 be they hard, yet they are but hard, they are not impossible for you to use, p. 65 Objections. The first Objection drawn from the Scriptures which say they cannot, 1 Object. p. 66 The Scripture speaks of five cannots, 1. Answ. Of a natural cannot, 2. Of a deliberate cannot, 3. Of a judicial cannot. 4. Of a compounded cannot, 5. of a humbling cannot. Thou wouldst (as thou pretendest) but thou canstnot. 2 Object. Answ. 1. Perhaps its the will of thy conscience, and not the will of thy heart. 2. May be its a copulative will, Repentance and some lust, godliness and some lust. 3. May be thou hast a woulding will, this is no will but only a velleity, 4. May be thou hast a general metaphysical will; but to come to particulars, there thou wilt not. 5. Thou hast no true will, because if thou didst will, thou couldst. p. 71 Thou desirest to do it, but art not able. Who can tell best what is in thee God or thine own heart? 3 Object. Answ. But the reason of this mistake is, 1. Thou hast putative or thinking desires, thou think'st thou desirest. 2. Thou hast ignorant desires, 3. Thou hast wandering desires, and therefore thou art mistaken. p. 77 Thou resolvest and hast good purposes, 4 Object. but oh thou canst not perform them. p. 79 These purposes thou speakest of are only willings for the future▪ 1. Answ. because its only to shuffle of the willing for the present, 2. This will for hereafter is no will, because its goes without Gods. 2. It is no will, because thou shalt miss th●se suppositions that thou willest upon. First, thou supposest thou shalt have fewer temptations hereafter, 2. Thou supposest thou shalt be fitter hereafter. 3. Thy will for hereafter is no will but a mockery. Thou labourest to serve God and to be saved. 5 Object. Answ. Is it this labour for grace and He●v●a, when thou labourest so id●ely? wherefore thy impenitency is wilful, thy damnation wilful, and thy ruin wilful, p. 81 Hence also it follows, 1. That your destruction is from self, 2. Your destruction is just, 3. Your destruction is inexcusable. 4. Your destruction is unavoidable, 5. Your destruction is pitiless, 6. Your destruction is grievous. p 81 Application. Thou canst never be humbled unless thou believe this truth▪ a man is never humbled as long as he excuses himself▪ use 1. Of instruction. Now p. 84 First, 1 Excuse. thou excusest thyself for all Transgressions besides original, ibid. Now thou excusest thyself from original sin too, 2 Excuse. Lord I would be without sin, but i cannot, p. 85 Nay thou excus●st thyself for every sin: 3 Excuse. thou takest all thy sins to be nothing but infirmities, p. 86 Nay thou commendest thyself more than God, 4 Excus. p. 87 Nay thou canst not so much as pray to God for a ●ill: 5 Excuse. thou art so proud that thou conceivest thou hast that already, p. 88 Nay thou layst all the blame upon God, 6 Excuse. p. 89 First, 1 Demon. because you cast the blame upon nature, it's my nature and i cannot. ibid. S●condly, 2 daemon thou d●st cast the blame upon temptation, It's my hard hap to fall upon temptations, p. 90 Thirdly, 3 Demon. thou layest the blame upon the Times, the times are very bad, p. 91 Fourthly, 4 Demon. thou layest the blame upon this Commandment. If it were any commandment, but this, i would do it, ibid. Fifthly, 4 Demon. thou layest the blame upon ill fortune, and bad luck, p. 92 Nay, sixthly thou findest fault with all God's proceedings, 6 daemon p 94 This discovers the deceitfulness of thy heart, 2Vse p. 95 First, thou wouldst very fain, if God would enable thee: but thy heart does but here lie unto God, ibid. Secondly, hereby thou dodgest with God, and temptest the Lord, p. 96 Thirdly, hereby thou shufflest of the word, when thou hast heard it, ibid. This point calls for great humiliation; use 3. for 1. Here lies especially the pride of the heart, not in men's cannots, but their will-nots, ibid. 2. Here lies especially the hardening of the heart, p. 98 3 Here lies especially the stubbornness of the heart, ib. 4. Here lies the great●st despisings of the commandments of God, p. 99 To quicken the thankfulness of the godly, use 4. use. 5. ibid. A seasonable Jtem to all Rebellious spirits, p. 100 1. Is it not enough that thou hast willingly fallen in Adam, 1 Consid. but thou must willingly stand out again? 101 2. Consider the very Saints of God that have not half so many will-nots as you, 2 Consid. that stick more truly at a cannot, ibid. 3. Consider the more shameful one's sin is, 3 Consid the more reason to be humbled, p. 102 Nay foruthly, 4 Consid. consider there's no greater shame then to make away one's self, ibid 5. Consider if you would but vex your one souls with this serious consideration, 5 Consid. it would make you kick your lusts under foot, p. 103 The danger of base Pleas and Pretences. 1. This same pleading is the cause why you are lazy and idle in the use of the means, viz. because you suffer your hearts to plead, oh we cannot do it p. 104 2. This same pleading brings up an evil report upon piety and godliness p. 105 3. This same pleading is a murmuring against God q. d. why does God give me such commandments that I cannot observe, ibid. 4. This is the sawsiest excuse of all excuses, p. 107 Nay fifthly, here lies the reason why Divines say that the conversion of a sinner is an harder work than the creation of heaven and earth, first because▪ p. 108 Here is the same difficulty that was in creation, 1 Reason for God makes a Convert of nothing, ibid. As there was nothing preaexistent in the creation t● help, 2 so there was nothing to resist, but here is something to resist, the will it resisteth, ibid. The danger of sticking at a will-not is further cleared. 1. If you will not, God's Ministers have discharged their duties, and have left your blood on your own hands, p. 100 2. If you will not, the Gospel hath delivered its errand, ye are guilty of your own everlasting perdition, p. 111 Nay thirdly, if you will not▪ The blood of Jesus Christ hath done that it came for, p. 112 4. If you will not you murder your own souls, ibid. A seasonable Item to the redeemed of the Lord, use. that they take heed of will-nots▪ for p. 114 1. We never sin against Gospel, but only upon wilnots, p. 115. 2. We never despise God, but only upon wilnots, ibid. 3. Conscience can never condemn us, but only upon will-nots, p. 116 4. God can never be angry with us, but only upon wilnots. ibid. The end of the Table. Wilful Impenitency the grossest self-murder. EZECH. 18.31, 32. For why will ye die, O ye house of Israel. THe wicked in this Chapter dispute against God; the Fathers have eaten sour Grapes, The division of the Text. and the children's teeth are set on edge, Our Fathers have sinned, and we are punished; a common cavil in every natural man's heart, when it's urged. Adam fell and his poor posterity smart for it, if God will needs damn us he may, we have no power for to help it, for who hath resisted his Will? God's calm answer to their froward cavils in seven particulars. this is man's syllogism. God who might send man to hell for an answer, answers calmly. 1. By abjuration, as i live saith the Lord, ye shall not have occasion to use this proverb any more as Israel. v. 3. 2. By an assertion, the soul that sinneth it shall die, v. 4. no soul shall die but only the same that doth sin. 3. By explication of himself, if a man do that which is right, he shall live, vers. 5, 6. if he have been never so wicked, yet if he returned he shall not die, v. 21. 4. By appealing to their consciences, have I any pleasure at all that the wicked should die saith the Lord? and not that he should return and live? vers. 23. have I any pleasure, I appeal to all your consciences, have I any pleasure at all that the wicked should die? 5. By retorting, hear now O house of Jsrael is not my way equal? or are not your ways rather unquall? v. 25. 6. By a conclusion; therefore I will judge you O house of Jsrael, every one according to his ways, vers. 30. 7. By a final decision of the whole controversy; repent and turn yourselves, &c. so iniquity shall not be your ruin, cast away from you all, etc for why will ye die, &c. Where we have these four things. 1. God disclaims all cause of their damnation from his secret will, I have no pleasure in the death of him that dyeth. four things very observable 2. He removes all cause of their destruction from his revealed will; repent and turn yourselves, &c. so iniquity shall not be your ruin; cast away, &c. 3. He disavows all cause of their destruction from his permissive will, as though that were guilty, accessary to it; they can have no colour why they are not wrought upon; make you a new heart and a new spirit, Make the fault lie not at his door, no it lies at your door, make you a new heart. 4. He casts all the cause of their destruction upon their own rebellious wills. Why will ye die O house of Jsrael? 1. What is the cause ye live in your sins, and die and perish in your sins? is it because I am not merciful? you know I am gracious and full of mercy and ready to forgive, why then why will ye die O house of Israel? 2. Is it because I am swift to revenge? you know I am slow to anger, and give you a warning before I consume you; Israel's perdition not from God but from itself. why then will ye die O house of Jsrael? 3. Is it because I will destroy you for Ahaz or Manasses, or Zedekiahs, or Adam's sin? quasi canis peccatum sus dependeret? you know that if the son walk not in the father's sin, I use to receive him, you can bear me witness I call you to a new covenant, why then will ye die O house of Jsrael? 4. Is it because ye have no Saviour? you know that the lamb of God Christ Jesus was slain for you from the beginning of the World, Rev. 13.8. Joh. 3.16. that you may be saved upon faith. 5. Is it because ye have no power? ye know I offer you grace and power and ye will not have it; why then will ye die, &c. 6. Some Authors allege five whies more, why will ye, &c. Is it for this cause or that cause or that? or what cause is it? no cause on God's side, no, ye may thank your own wills if you perish; this, this only accuseth you, Id unum vos eccusat, resipiscere non vultu. you will not be ruled: you are careless of God, Christ, grace, and you will be so, ye are vain and carnal and obstinate, and ye will be so; woe unto thee O Jerusalem wilt thou not be made clean? when shall it once be? Jer. 13.27. he does not say woe unto thee Jerusalem, canst thou not be made clean? but wilt thou not be made clean? Presuppositions not to be mistaken. 1 Presupposition not to be m●staken. 1. It's true that a wicked man cannot repent nor be converted of himself; but this cannot only does not hinder him, if a wicked man's cannot only did hinder him, he might excuse himself before the tribunal of Christ, Lord thou knowest I did my best. I would have been ruled by thy word, but I could not; Lice● aliquis cum possit gratiam a● pisci qui reprobatur à deo; tamen quod in hoc vel illud peccatum labatur ex ejus libero arbitrio contingit, unde et merito sibi in culpam imputatur. Aq. par 1. qu. 23. Atr. 3. resp ad. Arg. tertium. I would have been bumbled and reformed better than I was, but i could not; If a wicked man's cannot did hinder him he might excuse himself thus. But alas he is not able to say thus without peremptory lying. Lord, I could not choose but do wickedly, I acted most wretchedly, but I could not otherwise choose (though it was not in thy power not to be born in original sin) yet who necessitated thee to commit such gross actual sins.) In Prov. 1.29. they hated knowledge, they did not choose the fear of the Lord. They did not use any liberty of will to choose that which was good. What was it because they could not? no, for albeit they could not, yet that was not the cause. No they would none of my counsel, they despised all my reproof, v. 30. Mark, the reason, why they did not choose, was not because they could not choose, but because they would not. It's true God doth not give them power to believe, and to be renewed; but can they say though I wouldse riously, 2 Presup. God would not? were they able to say thus? though I desired it heartily, God would not give me grace, than they had some colour to cast it upon God, I would, but God would not. But they cannot cast it upon him. How often would I have gathered thee together even as the Hen gathereth her chickens but thou wouldest not? I would said God, but you would not; Ma●. 23.37 nay how often would I but you would not? Mat. 23.37. Though God be not so willing as to give them all power to believe, and be saved, yet he is aforehand with them. It's true, if the wicked should will as far as they are able to will, 3 Presup. yet their will were not able full out; but this doth not excuse them, because God always resolved to be aforehand with them. Indeed as in Mat. 25.29. God gives his servants this rule by which he ever goes towards them; Mat. 25.29 unto every one that hath shall be given, and he shall have abundance; speaking of things in eodem genere. But to apply it to a man in the state of nature, is to say grace is given according to works, which is the very dregs of Pelagianism. Yet how ever all, this is a most encouraging intimation. Facienti quod in se est, deus faciet quod in se Pelagia. Er. Let any man use the power that God gives him and he shall have more: As he that takes pains for learning: As he that useth means to increase his estate, may find in ordinary providence the hand of the diligent makes rich. Prov. 10.4 & 10.22. He that useth a penny well makes it twopence; he that useth two pennies very well, makes it a groat. So that though there be not such an Infallibilis nexus, that God hath bound himself in the use of our natural abilities to add supernatural graces, yet undoubtedly he will never be wanting to promote any good work, till men neglect or contemn. And this leaves men wholly without excuse, and shows it is not their cannot, but their will not, which betrays them to their spiritual losses; namely their wilful rejecting of God's gracious offers. 4 Presup. It's true God gives the wicked but one talon, when he giveth his children four, two at the least, but they cannot say he is austere, reaping where he sowed not, gathering where he strewed not. No, There's the same proportion between one talon, and gathering one more, as there is between two, and the gathering of two others, &c. You know that they are ready to complain, as Christ shows it in the Parable. Lord, I know that thou wast a bard man, reaping where thou hast not sown, and gathering where thou hast not strewed; But ye remember also the Lords' answer. Thou wicked and slothful servant, &c. Mat. 25.26. Mark, he casts the blame upon his wilfulness, that he would not take pains for to trade. So the wicked complain, alas God hath not sown any power of conversion in my heart, and will he look for to reap it? This is austereness and hardness of dealing. Oh thou wicked and slothful servant, &c. Why didst thou not trade with the talon that i gave thee? One talon should beget one, as well as two beget two, &c. But I gave thee wit, and thou buriedst it in the earth, and hast been earthly with it. I gave thee knowledge, and thou hast hid it in the earth, and not traded for reformation according to it, &c. Alas thou canst not plead a cannot, but only a will not. It's true, 5 Presup. that if one wicked man's will be more willing than another, it is not from himself, but from God. For what hast thou that thou hast not received? 1 Cor. 4.7. 1 Cor. 4.7 It's God that maketh one wicked man to differ from another in goodness, and to be better than another. One wicked man is a drunkard, and another is better, &c. One wicked man is more wilful, another is less. It's God that makes this difference; yet notwithstanding it's his own fault, that he is not so good as his neighbour, especicially when he sits under better helps then his neighbour. The men of Nineveh shall rise up against this generation, and shall condemn it, Mat. 14.41 because they repented at the preaching of Jonah, and behold a greater than Jonah is here. See, this generation was worse than Nineveh. Nineveh repented a great way, even in sackeloth and ashes, but this generation doth not I grant it was God that did make them do more than this generation doth do. For all would be alike wilful if it were not for him. But yet this generation cannot plead in judgement, Lord thou wast not so gracious unto us, as to Nineveh, No. Jesus Christ expressly telleth them. Nineveh shall rise up in judgement against them q. d. Nineveh was not so wilful as you. Nineveh would, but you would not. Our Saviour Christ ascribes it to their wilfulness, that they were not so willing as Nineveh. Nineveh would, but you would not. Thus you see the suppositions, which I beseech you remember as we go, lest perhaps you mistake us. Doct. The reason why the wicked do not repent nor come out of their sins, is not because they cannot, (though they cannot) but because they will not. Peter saith to Ananias why hath Satan filled thy heart to lie to the holy Ghost, to keep back part of the price of the Land? Acts 5.3. was it not once in thy power? Before thou didst promise, 'twas in thy power whether thou wouldst promise or no; did any force thee to promise? and when thou hadst promised, did any squeeze the lie out of thy tongue that thou shouldest tell a lie to the Holy Ghost? did any drag thy fingers to the money and force thee to handle it? no, thou wouldst lie, and thou wouldst finger it. 7 Demonstrations to prove this. 1 Demon 1 The wicked think they have power to repent. 1. The wicked think they have power, and yet they will not do according to their thoughts. What's the reason, they presume to repent another time, but because they think they have power? what's the reason, they hope to repent on their death beds, but because they think they have power? or at least that they are able to beg power of Christ Jesus. Now by their own thoughts God will convince them, Pro. 6.10. All the free will mongers the reason why they do not repent, is because they will not; out of their own mouth will God condemn them. that they do not give over their sins, because they will not; like the sluggard yet a little more sleep, yet a little more slumber, yet a little more folding of the hands to sleep; the sluggard, he thinks he can rise time enough, and do all his business ere night, though he lie a little longer, and therefore does he presume to lie a while longer; So thou art loath to come out of thy sins yet▪ time enough yet thinkst thou, thou hast secret thoughts thou art able to shift for Heaven afterwards, tush an unhappy youth may make a good old man, and a young Saint an old devil. Hence it is that the whoremaster he can plead, did not David commit adultery too? as though he could yet up again as well as he; the drunkard, was not Noah drunk? as though he were able to repent as well as he. Luke 23.40. The thief on the cross did not he repent at last gasp? as though he could shift as well at last; so they think they can leave of their sins for a need, and therefore the reason why they do not, is only because they will not. He that thinks he hath a hundred pound of his own in his purse, and yet will not give a poor body a half penny: what's the reason he will not open his purse to give? because he cannot? No, he thinks he hath it and can; but he will not; so the reason why thou art not reformed, is, thou wilt no●. 2. Demonstration, because thou dost not so much as try whether thou canst or no. 2 Demon. 2 They will not try. Therefore thou dost not stick at a cannot, but a will not; when a master bids his servant carry a sack of corn to the Mill, I cannot says he; but cant you try says his Master, cannot you go about it? no he will not try; why then he is wilful; if his master should see him swetting and striving to carry it, it were something, than he would say he stuck at a cannot; but when he will not be at the pains to try, he sticks at a will not. So thou stickst at a will not, thou dost not every da●in arenam discendere sweat at good duties, thou dost not study and labour every day how to shun all temptations, and prevent all thy sins, thou dost not go about the cleansing of thy Family, the purging of thy House, thou wilt not go about it, and therefore the reason is, because that thou wilt not. Nay it's all one whether thou hast power yea or no. Tentantes ad Troiam pervenêre Graeci. Theo. To what end should God give thee power? for thou wilt not use it. Nay how dost thou know but when thou goest about it, thou mayest meet with, though some power? but thou wilt not try; cut down thy drunken sign, and try, never let drinking and swilling be in thy house and try, set up constant holy conferences and try; frequent Prayer in thy Closet and try, &c. But I have tried again and again, and yet it will not do; every day try though, si crebro jacias, alias aliud jeceris, though thou hast thrown the Dye a hundred times, yet next time may be thou shalt throw a good cast; But thou wilt not try. I would have healed Babel, but she would not be healed. The field of the slothful is all grown over with thorns, and Nettles had covered all the face thereof, and the stone wall thereof was broken down, Prov. 24.31. what's the reason he hath not a good crop? because the ground would not bear it? no, how does he know? he will not try, he will not plow it and harrow it, and weed it and manure it, and sow it, he will not try, therefore 'tis because he will not. 3 Demon. They refuse the help which God offers. 3. Demonstration, God offers thee many good motions of power, I will help thee and I will enable thee, and thou wilt not be helped, God casts in these good motions and thou casts them out. Stand ye in the ways, and so, ask for the old paths and walk therein, and ye shall find rest to your souls, but they said we will not walk therein. O do but ask for the good way and labour to walk in it, Jer. 6.16. I'll help you and assist you, but we will not say they. I set watchmen over you, saying, harken to the sound of the Trumpet, but they said we will not harken, vers. 17. This is plain English as we say, you will not, ye have preaching every Sabbath and every week, but ye will not; God sends you good motions every day and hour, but ye will not; when a beggar will not be helped, why does he starve? what because he cannot choose? no, he starves because he will starve. O sayest thou, I do hear the word and I cannot hear it better. I do pray daily and I cannot pray better, &c. thus thou retortest upon God, as the unprofitable servant, Lo, there, Mat. 25.25 thou hast that is thine; Lo, here's the best faith thy spirit helps me to, here's the best obedience, that thy power enabled me to, &c. Lo, there thou hast that is thine, thou helpest me with no more. I was not able to do better, quo ore potes hoc dicere? says Gualther, with what face canst thou say thus? is this all that God hath offered to enable thee? ah thou wilful creature; The Lord hath offered to help thee to a thousand times more, but thou wouldst not be helped. 4. Demonstration, 4 Demo. And will not use the power which he hath given. God hath not only offered thee power to do more, and thou wilt not take it, but also given thee more power and thou wilt not use it, & therefore the reason why thou dost not, is because thou wilt not; God hath given thee one talon of power at the least, why dost thou not put it out to the merchandizers and occupy with it? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} says Chry. The power that God hath vouchsafed thee is thy talon. Why didst thou not employ it to the utmost? every Sermon gives thee new power, Prov. 17.16. a new price? so every good counsel gives thee a new power; what art thou better? every blessing thou hast had, gives thee a new power, wherein are thou purer? does God give thee but eyes, thou hast more power to glorify him, than he that hath not, &c. Every mercy helps thee with new power, but wherein dost thou use it? God hath given thee good memory, how hast thou stuffed it? means and maintenance: how hast thou honoured God? why, &c. thine own conscience accuseth thee, thou hast wasted his goods, wasted them upon belly and back, which have devoured more thoughts than ever his worship could have; thou hast wasted them upon thy credit in the World, and thy pleasure, and thy lusts, and thy fleshly desires. How is it that I hear this of thee? Luke 16.2 Thou shalt hear one day of this dismal watchword, give account of thy stewardship, for thou mayst be no longer steward. What dost thou talking of thy want of power? I could not do thus, and I could not do that; where are my goods that I lent thee? give account for thy memory. Lord, I remember this and that Tale, this and that bauble; thou evil and unprofitable servant thou, and why couldst thou not remember my commandments as well? give account for thy wit. Lord I have contrived businesses, bargains with it, I have jested, quirped, been merry with it; thou evil and unprofitable servant thou, why wouldst thou not be witty for God and for the good of thy soul? &c. God hath given a great deal of more power than ever thou bringest to act, and therefore thou art wilful. 5. Demonstration, 5 Demon. They grow worse by the means the more power thou hast to repent, the more thy will is against it. The more means that God doth vouchsafe, the more Preaching, the more knowledge, the more reproofs, the more enlightenings, the more power thou hast to repent, Bern. the more thy will is against it. Bernard says such a one is a perverse man, that God is feign to say to, quid faciam tibi? what shall I do unto thee? O Ephraim what shall I do unto thee? for thy righteousness goes away like the dew. Hos. 6. Hos. 6.4. 4. The more means thou enjoyest, the more thy righteousness goes away; one would think the more the Sunshine of the gospel ariseth, the more your righteousness should increase, it goes the more away; like the dew, the more the Sun riseth, the more it vanisheth away; like many of you the more preaching you have the farther ye are off, a man might be acquainted with you heretofore, but now that you have been soundly rebuked for your sins, the further you fly of; nay some of you that were somewhat forward heretofore, are mockers now; some of you that were somewhat towardly heretofore, are more covetous and Waspish, and Passionate, and Worldly, like the weeds the more they are plucked up the more they do grow, or like the Earth the more it is washed the dirtier it proves, so the more means ye have to be enabled to good, the wilfuller ye are. 6 Demon. 6. Demonstration, because thy cannot is a voluntary cannot; Their cannot is voluntary. A moral impotency thou hast wilfully brought the most part of thy cannot upon thee. I cannot give to the poor sayst thou; yea but thou hadst it once, and thou hast wilfully spent it, thou hadst Lands and means and comings in, but thou hast spent it at the alehouse; thou hast consumed it on the game-house. Thus thy cannot is a voluntary cannot; causa ●ausae est causa causati; thy will was the cause of thy cannot, and therefore thy will is the cause of thy not giving to the poor. I cannot read says one, and no marvile if I be ignorant; but thy Parents would have set thee to school, and thou wouldst be a truant, therefore thou art willingly ignorant; I cannot remember a Sermon says another, no wonder though I repeat it not in my Family, but forget it as I do; but thou hast willingly ramed it with matters of the World, or hast weakened it with drinking, and therefore thou art wilfully forgetful, &c. The unprofitable servant was cursed that had laid up his pound safe in a Napkin, he did not lesson it, Luke 19.20. Chrysost. nor embezzle it, but only laid it up, and yet he was cursed because he did not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} says Chrysost. he was cursed because he d●d not double his pound; ah the woeful estate that thou art in! if he were accursed that did lay up his pound, what shall become of thee that dost lessen it? he did not double his abilities, and therefore he was cursed; thou dost not only not double thy abilities, but thou dost lessen them. God hath enabled thee to do many a thing, and now thou art not able, thou hast willingly lessened thine ability; now than thou canst not excuse thyself that thou canst not, because thou hast brought this cannot on thyself; Thou canst not weep at a Sermon but thou couldst once; thou canst not resist such a lust but thou couldst once, and thou hast willingly brought this cannot on thy soul, and therefore this is all the cause because that thou wilt not. 7. Demonstration, may be thou canst not, 7 Demon. yea, but thou art contented with thy cannot, thou canst not be holy and thou art contented not to be, They are contented with their cannot. thou canst not crucify thy lust, and thou art contented with this cannot, nay thou wouldst not be able. Sir, I tell you how you may put up this injury if you will; but Sir you shall not make me put it up; I will not be directed by you, as it was with desperate Judah, Je● 5.31. my people love to have it so, Thou art carnal, and thou lovest to be so; were a man in the stocks and not able to get out, yet if he be contented to be there though he cannot get out, that is not the reason of his staying but he will not; thou canst not walk humbly and holily, and thou lovest to have it so, what would you have me so pure forsooth? So than the reason is because that thou wilt not; if thy will were not it, thou wouldst never be content with thy cannot; the Congregation is bad, and thou jovest to have it so, the more custom thou shalt have for thy alehouse; like a bad clerk of the assizes, I heard one speak it myself, he was glad there was so many Rogues, he had the more money; so some of you are glad there be so many frequenters of the alebench, ye have the more custom, ye love to have it so, ye cannot reform the sins of one another, and ye love to have it so. The Presuppositions premised, and the Demonstrations prefixed, it follows now that I lay down the grounds of this necessary truth. (Scil.) The reason why a wicked man doth not turn unto God, is not because he cannot (though he cannot) but because he will not. He cannot say this at the day of judgement, Lord, thou knowest I left everey sin that I could, and I took all the best courses that I could to become a new creature, but I could not. A wicked man shall not be able to say thus without lying. The man in the Gospel that had not on the Wedding garment, could he say, Lord, I was not able to go to the shop of the Gospel to seek one? No. He was speechless, Mat. 22.12. God finds out the hypocrite, though but one, and when once discovered he is confounded and silenced with the guilt of his own wilfulness. The first Ground. THe first ground is this, which is observed by our learned Divines at the Synod at Dort, Art. 3. & 4. in refut. 3.4. error. pofit. namely, Every man can do more good than he does, and shun more evil than he does, though I confess not in a gracious manner. If I can prove this to be true, it will necessarily follow that the reason why a wicked man does not return, is not because he cannot, but only because he will not. Arguments to prove it. 1. Consider, 1. Consi. Every man can do more good than he doth. if a man can do more than he doth▪ nothing can hinder him from doing more than he does but his will; when the fire can burn more, it doth burn more, because it hath no will to come between the power of burning and the act of burning to suspend it. The fire is a natural agent, and therefore burns as much as it can: but a man is a voluntary agent, and therefore when he can do a thing and does not, 'tis because his will comes between to suspend it; So that the reason is this, he will not. Pilate he had power to crucify Christ, and power not to do it; John 19.10. he had power not to do it, why then does he crucify him? not because he had no power to do otherwise, he confesses himself he had power to do otherwise, but he crucified Christ, because he would do so. When a man hath power to do a thing, or not to do a thing; It's the will that either suspends or determines. Consi. 2. 2. Consideration, that if a man can do more than he does, and yet will not, he must needs voluntarily hinder himself from doing that which he cannot; the reason is, because a man must first do that which he can, before he can come to that part which he cannot. Suppose a lame man were to go to London from hence, and not able to go one mile of the journey, but there stands one at the Church-stile, that offers if he will but crawl thither, to carry him; he is able to crawl so far as the Church-stile, but he will not; does not he voluntarily hinder himself from going to London? that which he can do, must be done first, before that which he cannot. So ye that live in your sins, you must first do that which you can, before you can look that God should help you to do that which you cannot; if thou dost all that thou canst, for aught that thou knowest, Christ though he hath not absolutely engaged himself, stands at the Church stile, there ready to help thee. There be men in the World whom he is resolved to help; thou dost not know but thou art the man. Christ hath not told thee any thing to the contrary, but only he bids thee do what thou canst; canst thou not cut off thy long hair? are no scissors able to cut it? have not you a Tongue in your heads ye that keep disorders in your Alehouses? cannot you say get you hence ye drunken companions, here's no entertainment for you? you must do that which you can, before you can expect Christ's help to do that which you cannot; and if you will not do that which you can, you do voluntarily hinder your own selves from doing that which you cannot; Joshua could not stand before Ai nor hinder a close Achan from taking the golden wedge; but when it was taken and known, he was able to make him an example. Joshuah he fasted and cried unto God all day until night, that the Lord would mercifully save him and all Israel; Now hear what answer the Lord gives him, get thee up saith he, why liest thou here? Josh. 7.10. Israel hath sinned, go and execute justice, go and do that first, and then I will answer thee about Ai; for if Joshuah would not have done what he could, the Lord would never have helped him to do that which he could not. So thou pray'st for mercy and grace, oh that God would convert thee and pardon thee; get thee up says God; dost thou stand praying for mercy as long as such things and such things are not reformed? thou hast drunkenness in thy house, go and reform that; thou art in league with a sort of base lusts, go and reform them; if thou wilt not do that which thou canst, how canst thou be sure God will help thee to do that which thou canst not? no thou stickst at a will not, as long as thou refusest to do that. 3. Consider if a man will not do that which he can, 3. Consid. neither will he do that which he cannot if he could; the servant that will not go five or six miles in a day which he can for his Master, neither would he go a hundred miles for his Master if he could; you that can reform outwardly, at least if you would, and yet will not, neither would you reform more if you could; ye have money in your purses, cannot you spend it better then upon swilling and drinking and gaming? ye can well enough, but ye will not. So ye would do, had you that true riches, Luke 16.11. ye have natural abilities; if ye will not be faithful in them, so it would be if so be you had better; ye that have moral and civil endowments, if ye will not be faithful in them, neither would you if God should lend you more, &c. ye are able to avoid swearing and lying, but ye will not, neither would ye avoid all other sins if ye could; if a man will not do that which he can, neither will he do that which he cannot if he could. 4. Consi. 4. Consider, if a man will not do that which he can, can or cannot ●all's one to him, all sticks at his will. I cannot repent and I cannot give over my sins sayest thou, and I pray thee who told thee that thou canst not? I am naked says Adam, and who told thee that thou wert naked? says God, Gen. 3.11. So may I say who told thee thou canst not? does not thy own conscience tell thee 'tis because thou wilt not? I cannot dig says the lazy Steward, and to beg I am ashamed, Luke 16 3. I cannot dig; if he had a cudgel about his back, it would make him to dig; to beg I am ashamed, says he; he was not ashamed to cozen his Master of his goods, but he was ashamed to beg. I have married a Wife and I cannot come, Luke 14.20. No. what did his wife tie his legs? there is a lion in the way, I cannot go out says the sluggard; alas thy own sluggish wilful wills are this cannot. Prov. 22.13. Can or cannot alls one to them, they never come to try whether they can, yea or no; the sluggard never looked out to see the lion in the way, but he dreamed there was one there, and he was willing to believe it, he would not go out to see; the idle steward did not try whether he could dig, yea or no; if he had taken the Spade in his hand and gone about the work, 'twere another matter; but I cannot dig says he, he never would put it to trial, but takes another course without trying of that; so that all's one can or cannot, if a man will not do that which he can, can or cannot, all's one to him. 5. Consider, 5 Consi. if a man will not do that which he can, this will make a man's conscience when it comes to speak in sober sadness, thank himself for his perishing; men's consciences do but jest with them now, while they can say tush 'tis because I cannot believe, and because I cannot repent; but at the hour of conviction or the day of judgement at farthest, than conscience will speak in sober sadness; when I was hungry ye gave me no meat says Christ, when I was a thirst ye gave me no drink, I was a stranger and ye took me not in, sick and in prison and ye visited me not, Mat. 25.43. mark Christ puts no cannots on their consciences at the day of judgement; could they say, alas, we had never a bit of bread for to do it, never a drop of drink for to do it? no, you shall see how their consciences were mute; they could not say that they could not; could not ye comfort Christ's dear members as well as mock them? couldst thou not take them into thy house as well as carnal acquaintance? its worthy observation to consi●er, that generally God's threatenings do not turn against Cannots, nor his judgements against Cannots, ●ut against men's particular sins, that they might have avoided; for though men's sinful consciences do necessarily incline men to sin, yet not unto this sin, nor that sin, non determinat necessario ad hoc vel illud malum, hic & nunc, say our Britain Divines at the Synod. sinful concupiscence does not necessarily determine men upon these and these sins, with the particular circumstances which they live in, as this rapine, this lie, &c. thus ye see this will make a sure ground of our Doctrine if so be we can prove it. Every man can do more good than he does, and avoid more evil than he does. This is a most certain and infallible truth, and needs no confirmation, but I will prove it notwithstanding. 1. Argu. First, because God doth complain against the wicked for the voluntary doing no more good than they do; what so much preaching and no more good? so many means and no more fruit? &c. so God cemplaines against Israel, nevertheless they departed not from the sins of Jeroboam, &c. and there remained the groves also in Samaria, 2 Kings 13.6. the grove also; what not so much as the grove cut down? and ye must have the sins of Jeroboam; that were enough stubborness one would think; but ye must suffer the grove also? reform nothing, no, not the grove under your face? see how God girdeth their wilful security that they would do no more good than they did; not so much as cut down that grove? so many warnings and threatenings, &c. and yet the grove also? yet thy filthy Tongue thy covetousness also, &c. not only keep thy other lusts, but thy profaneness also? Secondly, 2. Argu. Tametfi impossibile er●t Judaeis convertiper externam praedicationem Evangelii, absque praedeterminante gratia: quia tamen ●bduratiores erant judaei proptia malitia quam Tyrii & Sydonii, idcirco à scrutatore cordium corripiuntur. Doct. Prid. lect. de med. scient p 65. because otherwise there were no room for praise nor dispraise, if a man could do no more good than he does, nor shun no more evil than he does, than no man could be praised nor dispraised; you know that wicked men and women may do many commendable things, at least more commendable ones then others? does not our Saviour discommend Bethsaida and Corazin, in comparison of Tyre and Sidon; woe unto thee Corazin, woe unto thee Bethsaida, for if the mighty works which have been done in thee, had been done in Tyre and Sydon, they would have repented in sackcloth and ashes, Mat. 11.21. might not they have showed so much repentance at the least? could not they have put on sackcloth on their loins, and powered ashes on their heads if they would? they might have done so much at the least, and honoured the works and preaching of our Saviour with an outward honour at the least. You that have such abundant teaching as ye have, ye might honour the gospel with some outward honour at the least; that would be more commendable, which most of you will not. 3. Argu. Thirdly, because otherwise there would be no room for the Sword of the Magistrate; if a man could omit no more sin than he does, than what means our pillories and gallows, etc and other punishments upon Malefactors? will any man be so vain as to say Achan could not choose but take the Babylonish Garment? certainly he might have let it alone if he would; Why hast thou troubled us says J●shuah, Iosh. 7.25. Alas he was not able to answer, oh Sir I could not do otherwise? No, no; he might have omitted it, and therefore the Law of man is favourable to such as offend against their wills; it does not hang such as kill against their wills. 4. Argu. Fourthly, because though a carnal man cannot put of the old man, nor shake off the dominion of sin in general, nor deny himself, but his very nature is sinful and fleshly, he does naturally sin, yet it is not his nature to commit this sin at this time, and in this manner; the wickedest man under Heaven goes about his sin with previal deliberation, and a most free disposition of the means; the drunkard goes freely into the alehouse, and calls freely for a jug or two or three, as his lust is; his Host, he freely suffers these disorders in his house, and freely goes to the Tap and does draw it, &c. Ephraim did willingly walk after the commandment, Hos. 5.11. The wicked King of Israel commanded them that will worship at bethel, and they did freely and willingly obey it. Pilate willingly contented the people, and therefore he scourged our Saviour, Mark. 15.15. for though all this was done by the determinate counsel of God, yet God's counsel put no simple necessity upon his will, he did freely and willingly do it; the wicked they turn the Grace of God into wantonness, Jude 4. mark, the Grace of God; Grace whereby they might do more good than they do, and avoid more evil than they do. It's true, a wicked man is the servant of sin, and cannot but sin, he is naturally a servant of sin; of sin I say, but he is voluntarily and freely a servant of this sin; for the Lord gives him reason, and counsel, and good motions, and many common graces, whereby he may be freed from this or that act, but he will not, he will break out into these and these filthy passionate words, now and then; say reason what it will, and common grace what it will, he will do it, he will do this, and he will do that. I confess that when a wicked man is desperate and given up of God, than it is otherwise, than his will is so greedy, that he cannot take it off; but he is the more inexcusable because his will is then double. Fifthly, A wicked man can do more good, &c. 5. Argu. for a godly regenerate soul may avoid more sin, than he does. Though God have freed him from the slavery of sin, and he is become the servant of righteousness, Rom. 6.18. nevertheless they may do more good than they do, and avoid sin a great deal more than they do; what man will say that David could not otherwise choose but commit that adultery which he did, and that murder which he did? I appeal to your consciences ye souls that are godly. When ye pray forgive us our Trespasses, do not ye acknowledge with all that ye have been wanting to the grace of God? Do not ye confess it with shame that you have given way to sundry temptations that by the grace of God ye might have overcome? And that ye have omitted many a good opportunity, that by the grace of God ye might have made use of? Imsuperabilite● movet, quamvis fit aliqua resistentia. I deny not but God does irresistibly convert his Elect at the first, and infallibly carry them on to the end, for the main, but in particular actions he does not so; but though their wills be now free by grace, yet they may freely sin, even than when they obey: and freely obey, even than when they transgress; and so they are forced to confess they might avoid more evil than they do, and do more good than they do. Again A wicked man may do more good than he does, and avoid more evil than he does; I prove it by induction upon his conscience, By these Particulars. First, for the outward acts of sin in the members; thus all profane persons, drunkards, &c. ye are all convinced undeniably in your consciences, these are sins in the very outward members; voluntas it is domina membrorum; can ye say ye cannot pass by an alehouse when ye turn in? ye cannot come unto Sermons? your own legs they shall judge you; can you say you cannot give over your oathing and lying? &c. your own Teeth and lips shall judge you, &c. If you do not root out these sins, it's without doubt because ye will not. The Lord hath made all the outward man at the command of the will, and therefore if the outward man be out of order, 'tis because ye will; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, says Chrysost. Let no man say I have but one talon, and I have no power to be good; a talon hath power to go for a talon, and 12d. for a shilling and if it do not, 'tis because ye will not. Hast thou not power over thine own outward members vouchsafed thee of God? the Lord in mercy lets thy will have a despotical power over thy members, as the Moralists call it, and why canst thou not bridle, them? as Christ said to the Officer that smote him, if I have spoken well, why smitest thou me? Joh. 18.23. couldst thou not have held in thy fingers? thou art inexcusable then for all thy profane sins. Am●r sui ipsius est objectum mo●ioum; at Amor Dei ipsius est tantum objectum terminativil. Ames. Cas. conse. de charit● erga deum. Secondly, Thou hast natural affections in thee, and by them thou mayst do more good than thou dost, and shun more evil than thou dost. Thus all civil Professors are left inexcusable, Canst thou not get more strictness of walking, though not for love unto God, yet for love unto thyself? be more frequent in good duties for hope of Heaven, and for fear of Hell? that's better than nothing, better do them so then not at all. What cannot a man do for self-love and for fear? there is never a duty of Religion, but a man may every day do for love unto himself and for fear. God hath left these affections in thy soul on purpose. I know this is not enough; but what of that? Why dost thou not go so far as thou mayest? what aileth thee that thou canst not tame down thy pride for fear of God's judgements, and bridle thy base passions for fear of Hell? It is not unknown that God hath vowed to destroy all the workers of iniquity. 'tis not unknown that he hath prepared Hell for such as thou art, as long as thou livest as thou dost; Thou know'st this is true, and thou know'st God will be as good as his Word; and thou art not able to abide it. Why dost thou not curb thy proud stubborn lusts for fear of this Hell? That's better than nothing; if thou canst not do it for love, yet why canst thou not do it for fear? hast thou not as much reason as a brute creature? that is greedy of meat, yet a whip-stick is able to scare him from it; an horse is desirous to stand s●ill, yet a spur and a rod is able to make it go faster; and is not Hell more fearful than all rods? Why dost thou not take heed for fear, lest God should send thee to Hell? a sinner and a hypocrite are inexcusable herein; for Hell may fear them; the sinners in Zion are afraid, fearfulness hath surprised the hypocrites; who among us shall dwell with everlasting burnings? Quis poterit? as Mon●anus hath it. Esay 33.14. who of us is able to dwell with everlasting flames? and hypocrites may go so far; fear Hell, and abstain from a million of sins, for fear of these everlasting burnings; canst thou say thou canst not resist sin for fear of God's judgements? No; thou canst resist sin for fear of less evils then so; the fear of men's seeing thee can keep thee from committing adultery in the marketplace, and cannot the fear of God restrain thee from it in private? thou darest not transgress the King's laws for fear of the Gallowse; and cannot the fear of Hell restrain thee from transgressing of Gods? God's displeasure is greater than the Kings? and thou knowest it; God is truer in his Law then any mortal man, and thou knowest it: and fearest thou not me? fear ye not me? saith the Lord, will ye not tremble at my presence? Jer. 5.22. canst thou say thou art not able to fear him so much as servilely? that is not so; for when thou art sick and ready to die, than thou wilt fear him, then oh thou wouldst fain become a new creature, and all out of fear of the great God; and canst thou not now? No, no; now here be pleasures to be had, and thou wilt have them; here is the World, and thou wilt cark; here is business, and thou wilt be doing, and thou wilt not find leisure for God. No, thou wilt not, canst thou not do this that God bids thee at least out of fear? this is nothing but a lie of Satan, thou wouldst do them all for fear of a man. Suppose there were laws made that every man who does not pray in his Family Morning and Evening should assuredly be hanged, whosoever swears an Oath should be hanged, as soon as he hath sworn it; Whosoever breaks out into any bitter railing speech should suffer death. Suppose I say to all the duties of Religion it were death to omit them, and the King had made such a certain sure Law▪ I dare say there would be many millions of Professors more in England then there are; rather than ye would be gibbeted, many swearers would never swear more; many liars never lie more; many profane househoulders never omit Prayers in their Families more; and couldst thou do this for fear of a man? why canst thou not then do it for fear of the great God? Thirdly, The Lord hath given thee natural counsel, and natural reason and prudence, Oh sayst thou I am tempted before I am aware, and the passion is up before I am aware, I cannot help it for my life; No, I believe thee when the devil is once up, there is no allaying that foul Fiend for the present; Thou canst not immediately allay it. But why canst thou not prevent it with counsel and deliberation? the very Heathens have done this; and thou hast advantage of all heathen. God hath given thee not only reason in thy head, and a natural conscience in thy breast, but also direction in his Word to prevent it, and if thou dost not, thou wilt not; are the lusts of thine appetite violent? why then dost thou not forecast for to rhene them? Why dost thou not abstain from going to Feasts awhile? Why dost thou not stint thy Trencher with so much? If thy lusts be on fire why dost thou feed them with fuel? Are the lusts of anger and wrath predominant in thee? thou rap'st out an Oath before thou art aware, why then dost thou not as Chrysostom would have thee, Set forfeitures for every Oath? Why dost thou not entreat God's people severely to reprove thee, and exact a fine of thee for every misgoverning word? Why dost thou not balk such acquaintance as may occasion thy Tongue to cast out? Oaths why dost thou not club down thy lusts with argument upon argument? shall I be touchy to be damned, and proud to be damned? &c. even arguments of self-love are able to knock them down. I do not know how; No? that's because thou wilt not know, they knew not neither will they understand, Psal. 82.5. so thou knowest not, neither wilt thou understand; that's the reason thou still walkest in darkness; why dost not thou oppose thy lusts at first rising? non obtinebis ut desinat si incipere permiseris, says Seneca; thou canst never get victory except thou be here first in the field. The Lord hath given thee counsels on this fashion; why dost thou not use them? only because thou wilt not; hast thou impediments? Clarancus had them too, but he overcame them says Seneca. Why dost not thou? if thou wilt not, thou dost willingly perish; thou might do more than thou dost, but thou wilt not; and thou Might'st shun more than thou dost, but thou wilt not. Fourthly, because thou wilt say all these things are but natural and moral and civil, I may perish for all these; but alas I am not able to do any thing spiritually; I cannot believe, I cannot repent; though this be very true, yet thy plea is no excuse; for though they be natural, yet they are first. First that's in order which is natural, and afterwards that which is spiritual, and if thou stickest there thou stickest at a will not. The Lord hath taken a sufficient course to humble thee, and thou wilt not be humbled; thou sayest thou canst not obey spititually; I grant it, its most true: nor repent spiritually; why then wilt thou not be humbled that that canst not, as God said to Pharaoh, how long wilt thou refuse to humble thyself before me? Exodus 10.3. There is an external humiliation, as Ahab's humiliation; 1 Kings 21.29. thou mayst come to before that humiliation thou canst not express, why art thou not humbled with that which thou mayst? First, then why dost thou not see thy case to be damnable? Dost thou not know that judgement is past upon all to damnation? Rom. 5.18. all men are damned out of Christ. Whosoever is not a new creature, is not in Christ, but is a damned man to this day; thou knowest the Lord himself doth say thus; what hinders thee now from deducting a particular therefrom? If upon all men, then upon me; if all be damned to this day that are not new creatures in Christ, than I am a damned man to this hour; this logic God doth vouchsafe thee; why dost thou not reason on this fashion? I am a damned man and a damned woman to this day; if thou wouldst be brought to this pass there might be some hope of thee, but thou wilt not, thou wilt scrape up some hopes or other, thou wilt not believe this. Believe thus, says God; but I will not sayst thou, no, thou wilt have thy lust still, and thou wilt not believe this, if thou wouldst believe verily thou art a damned man, because thou art not a new creature in Christ, may be thou wouldst never have done till thou art one, thou wouldst forsake all and follow Christ in all things, but thou wilt not. Secondly, but I cannot sayst thou; why then wilt thou not despair in thyself? a man must despair as he is, otherwise he can never get into Christ; as long as a man lives and does after the flesh, he can have no true hope of mercy or pardon, or any thing; no he is a dead man, all the Angels of Heaven cannot help him; if there were a thousand Christs he should perish without them; and why wilt thou not despair in thyself? Despair? God forbid. I'll never despair while I live, God is more merciful than so, and I hope I need not despair. Christ died for sinners and I were a fool if I should despair. Thus thou pleadest with God for thy vain hopes; but why wilt thou? says God, why wilt thou plead with me, thou hast transgressed against me, Jer. 2.29. Thou pleadest for hopes▪ and liest in thy sins, why wilt thou? mark, the will is set on it, and thou wilt plead; thou might despair of thyself, but thou wilt not, and therefore thou wilt wilfully perish. Thirdly, but I cannot pull down my own heart, nor master mine one will sayst thou; no? Why then canst thou not go and resign it to God? Lord, here is a proud heart, I cannot humble it; Oh; here is a stony heart, I cannot break it; Lord do thou; here is a rebellious heart▪ I canno● subdue it. Lord do thou; but thou wilt not resign up this heart, thou wilt not set about it as well as thou canst; they will not frame their doings, to turn unto God, Hos. 5.4. they will not; so thou wilt not frame thyself to do it as well as thou canst. And therefore thou dost willingly go on, and thou art wholly inexcusable before God; and when he sends thee to Hell, thou shalt know thine own will brought thee thither. Thou Might'st reform thine outward man, but thou wilt not; thou Might'st bridle thy lusts and thy passions, but thou wilt not, thou Might'st take a thousand good opportunities, but thou wilt not. And therefore thou hast no excuse before God, thou dost willingly perish. It's true thou canst not, may be, Repugnanti, non volenti necessitas est Sen. but necessity is not it, but thou wilt not; indeed if thou didst every day labour to fight against thy lusts, and resist to the utmost and couldst not, than it were necessity, but thou dost not, nay thou wilt not. He that resisteth and then cannot, he may plead, Lord what a woeful necessity of sinning am I in! but thou givest way to thy lusts a●d therefore thou art inexcusable, and thou dost willingly perish. The second Ground. THe second now follows. Every wicked man is slothful and negligent. Thou evil servant and slothful, says Christ, Mat, 25.26. Thou hast been lazy with the talon I gave thee. I gave thee preaching and teaching, and thou hast been lazy to hear it. I have given thee knowledge of that which is good, and thou hast been lazy to improve it. I have pulled thee to Prayer by the motion of my Spirit, and thou hast been lazy at the duty. Thou evil and slothful servant, I have given thee many a sweet opportunity to be rid of that base lust that thou are most addicted unto, and thou hast been lazy to take it. This is another ground of this Doctrine. Now if this be so, thou must lay the blame on thine own will, and not on God's denying thee power; Because sloth is a fault of the will. I cannot call him a sluggard, that sticks at a cannot but only him that sticks at a Will not. He that labours and strives as much as he can, none will call him a sluggard, but him that can labour more and will not. Sloth is a voluntary fault of the will; How long wilt thou sleep O sluggard? Prov. 6.9. How long wilt thou? its not a fault of impotency, but of will. Five Demonstrations to prove this. First, if thou be slothful to good duties, 1 Demon. than thou dost only imagine a company of cannots. I cannot do as I would sayst thou; No; why then art thou slothful, to make more imaginary cannots? A slothful man imagines more cannots than there be. I cannot go this journey says he, I shall be weary, I shall be robbed, I shall fall off my horse; I cannot travel it; the way of a slothful man▪ is a hedge of thorns. But the way of the righteous is made plain says Solomon; the slothful man he imagines there's a thorn hedge in his way. I shall be pricked, Prov. 15.19. I cannot get over it; what? is there a thorn hedge in the way? No; for the righeous that goes it, he finds it plain, he sees none; no; there is no such thorn-hedge in the way, but he does imagine one; and therefore his will not is his let, not his cannot, for he does but imagine a cannot. So dost thou say, I cannot do thus and thus; why then art thou slothful to imagine more cannots, and thorn hedges then there are? I cannot live then. Oh I cannot go so often to Prayer, and if I should do as you say, I should be houted at up and down; you tell me I am a hellhound for my pride and my passions; Oh if I should believe this, I should never have merry day more. Alas all these are but imaginary cannots, imaginary thorn hedges. I cannot be so strict, neither can I put it up. I say thou dost but imagine a company of cannots, and therefore thou wilt not. 2 Demon. 2. Demonstration, if thou be slothful to good duties, than thou makest every little difficulty a cannot; nothing but an impossibility is a cannot. But if thou be'st slothful, thou makest every little difficulty a cannot. I cannot turn mine own heart, nor break mine own heart; but why then art thou slothful to make every little diffiuclty a cannot? a slothful man makes every little difficulty a cannot. The slothful man will not plow by reason of cold, and therefore shall he beg in harvest and have nothing. Prov. 20.4. he will not plough by reason of cold, he sticks at a very little difficulty, his fingers are so tender forsooth, they must not ache, his Toes are so ladylike they must not smart, because its a little diffcult, therefore he will not do it; He will not plow by reason of cold. Well beg then and ye will; cannot you endure a little cold? yea, he could endure it, but it would be difficult. And therefore says the Text, he will not Plough by reason of cold. he does not stick at an impossibility, for then indeed he could not. But the slothful man will not plough by reason of cold; he sticks only at a difficulty, and therefore he will not; nay if he should labour soundly indeed, his very labour would keep him from being a cold; the truth is its the labour of ploughing that he is against. And therefore every little cold shall serve for an excuse; So why art thou slothful to count every petty difficulty a cannot? It's an uncomfortable thing to be always poring on my sins, I cannot abide it, troublesome to be tongue-tied. What not speak a word but only with warrant from Scripture? I cannot abide it; what never help myself at a dead lift by telling a lie? never right myself by a little revenge? never comply nor sort with such and such old acquaintance, because they drop out an Oath now and then before they are aware? O I cannot abide it. What thus precise? I am not able to abide it. No? cannot, cannot thy stubborn will stoop to a little difficulty? get thee to Hell, and see if thou canst abide that, and there thank thine own will for thy perishing. 3. Demonstration, 3 Demon. if thou be'st slothful, than thou turnest thy very abilities into cannots, not only all difficulties, but also thine abilities into cannots. Like a drone that is lazy, he loses his abilities that he hath. By much slothfulness the building decayeth. Alas I am very deadhearted sayst thou; Eccles. 10.18. nay, but O man the time was when God quickened thee at a Sermon, why didst thou let it decay? the time was when thou wert a little well affected, why didst thou let it decay? time was when thou wert soberer, and less given to wrath and passions; and why didst thou let these good conditions decay? the Lord gave thee them heretofore, and thou hast played the sluggard with them, and therefore now they are decayed. Thy quickening is decayed, thy sorrows for sin decayed, thy meltings decayed, through much slothfulness the building does decay. he that is slothful in his work is brother to a great waster, Prov. 1.86 So thou art a brother to a great waster because thou art slothful. 4 Demon. 4. Demonstration, If thou be'st slothful then thou dost voluntarily nail thyself unto cannots. There is many a sin that now thou art a slave to, that thou Might'st have trodden under thy foot, but now thou canst not; thou mightest have gone further and further on in reformation, if thou hadst held on when thou wert going; like a Coach, its easier to make it run on when once its going, then stir it, when once it stands still; and now thou canst not, now thou art nailed to it, like the door to his hinges. Now thou canst pray and pray and grow ne'er the better, hear and read and near the holier, as the door turneth upon its hinges, so doth the slothful man on his Bed. Prov. 26.14. The door goes to and fro, to it goes and fro it goes, it goes may be all the year long; and still it hangs just upon the same hinges, and after seven years' travel, it hangs there where it did; it's nailed to its hinges. So 'tis with a sluggish heart, he goes to a Prayer and from a Prayer, to a Sermon and from a Sermon, to a good duty and from a good duty; and still he hangs just on the same hinges. He hath gotten no ground, is just where he was; so thou art just at the same pass, after a thousand prayers and a thousand Sermons, and millions of good duties, still thou hangest on thy old duties, near the more pure to this hour. 5. Demonstration, Sloth is a lazy putting forth by halves of that power one hath. 5 Demon. This also is the very nature of Sloth. When a man hath more power than he shows, but he is lazy to put it all forth. The Scripture uses a comparison of a man, that hides his hand in his bosom, and though he have meat standing before him, yet he will not so much as bring it to his mouth. A slothful man hideth his hand in his bosom, and will not bring it to his mouth. What? Prov 19.24 why does he starve? because he hath not any meat? No; The meat standeth before him; because he hath not any hands? no, he hath a hand in his bosom; because his hand hath the dead Palsy, and he not able to stir it? No, he will not put it forth. he will not bring it to his mouth, says the Text; So when thou art praying thou wilt not put thyself forth, when thou art reforming thou dost not put thyself forth; when thou art about any good service thou dost not put thyself forth; here is a Sabbath before thee, and a Sacrament before thee, but thou wilt not reach it to thy mouth; thou wilt not put thyself forth. The Lord tells thee this sin will break thy neck, and thou wilt not so much as reach it to thy mouth, nor apply it to thy heart; may be it would humble thee and feed thee, but thou wilt not reach it to thy mouth; what a deal of power hast thou? but thou putst it forth by the halves, when thou art examining thy conscience, thou putst thyself forth by the halves, thou mightst put thyself forth many degrees more, but thou wilt not. Oh beloved, this same point will strike the World dumb before God, even this, why did ye not put yourselves forth to the uttmost? Thou hast somewhat more in thee then by reason of thy laziness thou dost put forth. Six Arguments to prove it. There is more than by reason of sluggishness thou puttest forth. 1. Argu. First, it's a sign it is in thee, because when God does convert a sinner, he does not put in new powers and faculties into the soul; he does not put in a new faculty of thinking and understanding, and willing and affecting, and remembering; No; the soul hath these faculties already, understanding, already and thinking already, and remembering and desiring already, and willing already; but God does not put in new faculties, When God comes to work grace, he finds in thee indeed passiva capacitas, & potentia obedientialis, but their own natural faculties are raised to supernatural acts upon supernatural object God. but turns them that are there unto himself like a watch out of frame, the wheels are there still, the spring still, and every parcel there still; but all out of frame, and the artist sets them in frame; so the soul hath them in it; True it requires the omnipotent power of God to turn all these faculties to him. Notwithstanding thou dost voluntarily turn them unto other things, and not unto God. They are every one in thee, as thou art a man. But God may not have them, nay and thou mightst put them forth to more than thou dost. Other things can have them superfluously, but God may not have them. (I intend not a power of doing the least good in a gracious manner, nor to engage God to give thee grace only.) Secondly, it's a sign it is in thee. 2. Argu. (I mean still so far forth as to demonstrate thee slothful.) I say its a sign it is in thee, because thou canst show as great power otherwise. When a servant can run a race for his sport, why will he not on his Master's errand when he bids him? It's a sign it is in him, and he will not put it forth. Canst thou not spare an hour every day for private Prayer unto God, sometime for to meditate and belabour thy heart? Thou canst spare twice as much for thy belly and thy back, and thy profits. Canst thou not shed tears for thy sins? Thou canst shed tears for madness, and wrath, and vexation. Canst thou not tell how to glorify God? Oh my parts are very shallow, gifts very small, &c. But thou art wise to do evil, They are wise to do evil, but do good they have no knowledge. It's a sign it is in thee, Jer. 4. 2●. but thou wi●● not. Thou canst not speak for God, thou canst not be angry against sin, nor lay to heart the miseries of God's Church? No? but thou canst find thy Tongue fast enough for to rail, and clamour; and thou canst even burst with anger when thou art crossed. It's a sign it's in thee, a sign there is wit enough in thee, and ability enough in thee to take pains. Thou hast it for other things, but thou wilt not put it forth for the Lord. Oh how does this provoke the most highest! That strangers should devour all thy strength. Hos. 7.9. Like Ephraim, strangers devoured all his strength. God might have none of it, but strangers and strange lusts could have it; the World can have thy pains and thy cares, the things of the World they can have thy thoughts and thy strength, and not i says Christ. As a Master complains of his refractory servant, you can do it for yourself, and do it for others; but you will not do it for me, a sign it is in thee, but thou wilt not put it forth. 3. Argu. Thirdly, a sign it is in thee, for thou canst show it to when thou listest; like a sluggard that will work at idle times, so thou canst serve God when thou hast nothing else to do. Like Pharaoh's conceit of the Jsraelites, That they would serve God because they had nothing else to do. Exod. 5.17 ye are idle, idle ye are, therefore ye say, let us go and do sacrifice unto God. Because they had nothing else to do; So when thou hast nothing else to do with thy Tongue than thou canst give it to God; nothing else to do with thy thoughts, than thou canst think of God; when thou hast no use of a lie than thou canst tell truth, &c. a sign it is in thee, it is not the telling of the truth; it is not the speaking very gently and modestly that is not in thee to do; but thou wilt not put it forth; nay thou canst be soundly provoked while some are in company, and yet still as quiet as may be, a sign it is in thee. Fourthly, a sign it is in thee, 4 Argu. but thou art so sluggish thou wilt not put it forth; because the rod is able to whip it out of thee. Like a Boy that is idle and can say nothing, yet his Master is able to whip it out of him, than he can say it very roundly. So thou canst not think of these things, yet let God lash thee and whip thee with sickness, or with the pangs of death, Then O I have been a Drunkard, and I have been nought, I have been wicked, and Oh if God would recover me, I would not for a world sin so as I have done; Then thou canst weep, and then thou canst cry, and then O for the Minister. A sign it is in thee, for a rod puts in no new, but only lashes up that which lay there; as the twigs of the rod have no virtue in them to put learning into the Boy, but its a sign it was in him. Ah thou wretch thou, thy blood lies on thine own head; why then dost thou not now put thyself forth? Thou canst, but Oh it kills thee to think now of taking pains, after such things. It kills thee now to go to thy beads and lie at weeping cross, and be so holy forsooth. Oh it kills thee now to take pains here abouts, like the sluggard, the desire of the sluggard kills him, for his hands refuse to labour. he desires to have a crop, Prov. 21.25. but it kills him to go to the Plough; he desires to have his markets, but it kills him to go thither. So thou desirest, to go to Heaven, but it kills thee to take pains; Mortification, self-denial, Repentance, Humiliation, Examination of Conscience, Reformation of life; Oh these kill thee to think of them. A sign much is in thee, but it kills thee to put it forth. 5. Argu. Fifthly, A sign it is in thee because thou canst do a hundred times more than when thou art pleased; like a wilful lazy servant, you could do it better if you were pleased says his Master. So as long as thou art pleased thou canst be more religious, a sign it is in thee. Rhehoboam's his first years were religious; Peter Martyr observes, 〈◊〉 was well pleased that same while he saw it was for the establishing of his kingdom. And the Levites came to him, from Jeroboam, so long he was pleased, and then he was religious, but afterwards not; and why not afterwards too? It's a sign it was in him, but he was not well pleased; So Joash did right in the sight of the Lord all the days of Jehoiada. Why? then he was well pleased with Religion, for it helped him to root out Athaliahs' faction; 2 Kings 12 2. Jehoiada had been the Saveiour of his life, the help of him to the kingdom, the Lord protector of his Nonage, the establisher of his sceptre. All this while Religion did please him, but afterwards he would not do right in the sight of the Lord. Why? because other things now pleased him better; but its a sign it was in him. They on the rock, they could hear, and profess as long as the gospel did please them, they heard it with joy, that pleased them well. Luke 4.13. ye know joy is a very pleasing thing, and then they could be forward to profess it. A sign it was in them, but in time of affliction and persecution, nay now the gospel did not please them, and therefore they fall off. So thou canst love a child of God as long as he pleaseth thee, nay thou canst commend him for his holiness; O it's a credit to thee to be acquainted with such a one. But when some thing does not please thee, than thou canst hate him in thy heart; all these are signs it is in thee, but thou wilt not put it forth. Sixthly, a sign it is in thee, 6. Argu. because thou wilt show it in Hell; there Dives shall show it was in him to have regarded a godly poor Lazarus, to have respected the salvation of his five brethren: there he shall show it was in him to fear Hell more than he did. Then the wicked shall say; Luke 16.28. What hath pride profited us? And what have riches and means advantaged us? Then they shall see it was in them not to count them for hypocrites, and fools and madmen that were more religious than themselves. we fools counted their life madness, and we had them in derision; and lo they are received amongst the Saints, Wisd. 5.3, 4, 5. And therefore it is in thee, why then wilt thou not put thyself forth? I say this will strike you all dumb before God at the last day; why would you not put you selves forth? And how do you stand lazing and idling out the days of your own peace! No excuse will serve impenitent sinners turn at the last day. ye cannot have any one excuse. First, ye cannot say nobody hired you; Indeed the carefullest servant in the World must of necessity be idle when none will employ him; why stand you here idle all the day long? No man hath hired us Lord, Math. 20.6. mark they have an excuse that they were never hired into the Vineyard. That was more necessary idleness; but you have been hired; nay you were hired very earley in the morning, and therefore why stand you here idle all the day long? Secondly, now thou art in God's Vineyard, thou canst not say I cannot profess. I cannot profit by hearing, nor profit by praying, &c. Thou canst not say so; for why dost thou not labour? in all labour there is profit. Never did a man labour but some profit or other he did get; Prov. 14.23. but thou wouldst not labour, but thou stoodst lazing and idling. Fain wouldst thou be saved; fain escape Hell and damnation, and oh that this were to labour for it. Like the sluggad that desireth a harvest, and yet is idle; O utinam hoc esset laborare; he lies loitering and playing, and oh that this were to labour! Oh that this were to plough and to sow! If his Bed were the Plough, and his Pillow the team, he would then drive it well? So dost thou, utinam hoc esset resipiscere, thou goest on minding the things of this life, carking and caring &c. utinam hoc esset resipiscere. O that this were to repent, and this were to go to Heaven thou art negligent of Prayer and Faith and holiness, Christ Jesus save me; Thus cries the drunkard, Christ save me, and thus the worldling, Christ Jesus forgive me. Thus like a sluggard thou wishest; O that this were believing and serving of God. Like the sluggard I say, O that this were to labour; thou Might'st profit if thou wouldst labour; in all labour is profit; but thou wilt not labour, and therefore inexcusable. O what a speechless creature shall thou be before God at the last day! This is the second ground of the Doctrine; The reason why a wicked man does not turn unto God, is not because he cannot, but because he will not. I say the ground of it is this. Every wicked man is slothful and negligent. Stir up yourselves ye whose heart the Lord hath awakened; Though the wicked be slothful, will ye be slothful also? O what infinite reason hath the Lord to correct us, every one of us all? How woefully slothful are our hearts! I cannot master my unruly heart says one, and I cannot cast out this same hard hearted devil; Thus we say like the Disciples of Christ we could not cast him out. O faithless Generation, how long shall I be with you says Christ. Mar. 9.19. Cannot cast him out? Why? he could go out by Praying and Fasting; So these same distempers of heart, these frozen-hearted devils would go out soon enough by Fasting and praying; but Oh we are so lazy thereat, and so cold and so dead and so drowsy, we do not take pains. There is teaching in abundance, and why cannot we learn? There is misery enough on the Church, and why cannot we mourn? There is woe enough a coming, and why cannot we provide for't aforehand? God will whip out these lazy weeds out of us, if we belong to him; O it provokes him! as vinegar to the Teeth, and smoke to the Eyes, so is the sluggard to him that sends him. Prov. 10.26. Ah thou lazy drone; this 'tis to send a leaden-heeled drone of ones errand; it makes the Master look as sourly on him, as if he had drunken a Porringer of vinegar. So beloved, this our sloth to good things it does deeply provoke God; there is many a mercy we lose, because of our sloth; many a grace we never attain, nay many a cross and many a trouble do we get by reason of our sloth. Oh let us stir up ourselves, and blow up the sparks that are under the embers, or else it will be evil and bitter, that God will make us to suffer. And you that live in your sins, let me tell you; ye can never look for mercy except ye shake of your sloth; ye may desire to be converted, and pardoned and saved, and so forth; but the soul of the sluggard desireth and hath not. But the diligent shall be made fat. 'Tis the diligent, the diligent only that shall be fatted with grace; but ye may desire all days of your life, but ye shall never have grace, except ye take pains. Nay your own reins shall torment you in Hell; Oh how did I idle out my time, and let slip occasions; and I could die, and I would to hell, and I would not do otherwise, and woe is me that ever I was borne, &c. The Third Ground. A wicked man will not set himself to use all the means that he may. HE is not only slothful in the use of the same, nor only will he not do as much good as he may, but also he will not so much as use the means constantly in any fashion. I cannot saith he repent, nor be such a new creature as you talk of; Why then wilt thou not use the means? This makes thee inexcusable. All the whole World both godly and ungodly have a cannot; indeed the ungodly their cannot is larger and begins sooner, but the godly their cannot is much lessened, and begins further off. The Lord inables them to go further than all the wicked of the World; but beyond that there begins their cannot. I say all the whole World have their cannot; I call that the means of grace, which is between their Can and their cannot. As Prayers and hearing the Word, and studying, and meditating, &c. The Lord seeing all men in their cannots, hath appointed such means as they can, whereby they are to seek unto God, to do that which they cannot. Now a child of God whose cannot is in some measure healed by grace, he can pray in faith, and hear in faith, Liberum arbitrium liberatum. &c. And therefore Prayer in faith, hearing God's Word in faith, &c. are his means to get more; he cannot obey more, nor believe more, but he uses these means that he may. But a wicked man his cannot is larger, he cannot pray in faith, and do these in faith, and therefore the faithful doing of these duties are not his means. I cannot do so says he; No, but thou mayest set upon them all, and do them in as good manner as thou canst; that is thy means. Though thou canst not pray in faith, yet thou canst set up constant Prayers in thy Family though, Col. 4.6. such as they are; Thou canst not confer with grace, but thou canst confer about grace every day; thou canst not repeat the Word to thy household in faith, but thou canst repeat it, in as good a manner as thou art able, that is thy means. Now if thou wilt not use the means thou stickest at a will not; and when thou, dost perish thou must thank thine own will, thou stickst at a will not. The first question Christ asks thee is this, what canst thou do? As when the sons of Zebedee begged to sit one on the right hand, and the other on the left, this they could not, except God did vouchsafe them a new gift. But what can ye do? says Christ, are ye able to drink of the Cup that I am to drink off, and be baptised with the baptism that I am baptised with? we are able say they, Mat. 20.22, 23. ye shall indeed drink, &c. mark, he puts them to do that which they can, and then bids them leave that which they cannot unto God. I say the the first question Christ asks thee is, what canst thou do? I cannot be a Saint, Lord help me to mercy, &c. Yea but what canst thou do? Canst thou not use these and these means, I appoint thee? If thou wilt not do them, neither will I help thee. This is the nature of means to be a means to that which one cannot; A child of God can pray in faith, but he cannot master such a lust, and therefore he prayeth in faith that he may. He can hear the word preached in faith, but he cannot get his heart to it as he would, and therefore he heareth in faith that he may. Doing these in faith are the means; now this is not the means of the wicked, for they cannot do any thing in faith, but their means is to set about them at least that they may. I cannot pray in faith sayst thou, yea: but thou canst set up constant Prayers in thy Family though, such as they are; thou canst not cast off thy sins in faith, thou mayst cast them of though; a godly man may do these things in faith, and therefore that is his means. But that which is his can is thy cannot, and that which is his means thou must use means unto. Note Thou must pray that thou may pray in faith, repeat the Word that thou mayst repeat it in faith; reform thy life that thou mayst reform it in faith: and seek the Lord that thou mayst seek him in faith. Now if thou wilt not set upon the means, thou stickst at a will not; I confess here is the difference, This confounds the Helena, of the Arminians. the godly have a promise upon their using of the means, they using them in faith; but thou hast no promise, yet who knows what God may do? As the King of Nineveh said, let's cry mightily to God; let's cast away these and these sins, who knows if God will turn and repent? Jon. 3.9. he had no promise, he could not tell whether God would forgive. He would set upon the means, he would cry mightily; and it hit well; for God spared the City, if thou wilt not set upon the means, thou dost wilfully perish; and here I cleared two things▪ 1. That God appoints every man the means that he may use, he may use those means that God commands him as means, 2. That if he will not, he does wilfully perish. Arguments to prove a wicked man may use the means that God appointeth as means. I cannot hear the preaching of the Word sayest thou, I am deaf, I cannot hear Sermons, then that is not thy means; reading which thou canst, and meditating which thou canst is thy means. Every man may use the means that God does appoint him as means. 1. Argu. First, because its the very nature of means to come between one's can and his cannot and therefore they are called media, Media. because they come in in the midst between a man's can and his cannot. By what means may I go up to London? flying in the air is not my means. No, that is a Birds means and not mine, for I cannot do it; but my means is going if I have legs: or riding, if they be not able; or carrying, if I cannot ride. Every man's mediums come in between that which he can and that which he cannot, and he is to use them, that, that which he cannot he may be enabled to do. Secondly, because God does not exhort men like a company of stocks and stones, 2. Argu. but as men that are edifyable by his words. If there were no means they could possibly use, they were like stocks and stones. If they had no ears as means to let it in, no understanding as means to conceive it; no power of willing at least to set about it, than we should preach to a company of stocks. There must be some means propounded, that men are enabled to use (though by any power of their own they cannot do it graciously) or else as good preach to a company of stocks. Now God protests he draws men as men may be drawn; I draw them with the cords of a man. Hos. 11 4. That is with such cords as a man may be drawn with; not like a company of stocks and of stones; if ye have but the carnal reason of a man, these cords they would draw you. God draws you like men, with the cords of a man; indeed in the quickening of the heart, and in point of repentance, a man is no more active than a stone. But when he draws you to the means, he draws you like men, and therefore ye may come if ye will, and if ye be but men, these cords are cords to draw men. 3. Argu. Thirdly, because God's anger is very reasonable; when a Master is angry with a servant, that may do a thing and yet will not, we call his anger a very reasonable anger. I know God's anger is very reasonable, for things which thou canst not; because once he gave thee power; but when he commendeth the means, now his anger is very reasonable. We our own selves count this anger very reasonable in the like case; what will he not do it? No not use the means for to do it? Would not this anger anybody? Say we so for these things sake comes the wrath of God upon the children of disobedience, Eph. 5.6. That is for adultery, for fornication, for vain words, and vain hopes to be saved, for these things comes the wrath of God upon the children of disobedience. He does not say for not being renewed, for not being converted, but for these things comes the wrath of God forth. He's angry for that, but his wrath comes generally forth upon men for these things, because they will not use the means; They will not give over those sins which are the hindrances to conversion. This is very reasonable; if a man were not able to do it, there would be some show at least of unreasonableness in God's anger; but there is not any show of unreasonableness in his anger, when men will not buckle to the means which they may. When God commanded the Egyptians to submit and be humbled, they would not; he commanded them at least to use the means, to let his people go, and they would not. You shall see how the Text says his anger now was very reasonable; there is a sweet phrase, Psal. 78.50. He made a way to his anger; in the Hebrew 'tis he weighed a path to his anger. he weigted it in a balance; mark how reasonably and proportionably God is angry. he puts his anger and men's sins in a balance, and weighs out the right measure of anger. When a servant forceth a Master to be angry whether he will or no, he cannot complain his Master's anger is unreasonable; he may go of his errands and he will not, he may do this business and he will not; if he cannot do the business itself, yet he may use the means, and he will not. Now his Master's anger is very reasonable, because he forceth him to be angry; as the churning of milk bringeth forth butter, so the forcing of wrath bringeth forth strife. Prov. 30.33. He does even charm his Master's passions, and he forces the same, as a charmer forcing the milk to become Butter, so he forces one's kindness to become anger; and therefore the anger is very reasonable. So God is very reasonable in his anger; wilt thou not use the means to be quickened? Suppose thou canst not quicken thyself, but wilt thou not see about the means? This churneth the Lord's anger, and his anger is very reasonable. Fourthly, 4 Argu. God's offer of his kingdom to the wicked is serious; if they were senseless and quite dead, and could do nothing, his offer were not serious; should a man offer a hundred pound to a dead carcase, here is a hundred pound for you, if you'll take it, i'll give it you. This offer were not serious, because the dead carcase is not able to stir, but is senseless. True, in matter of conversion itself, a man is as dead as a carcase. Nevertheless he is not absolutely a dead carcase to all use of the means; he hath the life of nature, and reason, and of sense, and therefore when God offers his kingdom in the means, this offer is serious. Turn you at my reproof, behold I will poor out my spirit unto you, Prov. 1.23. He speaks there even of reprobates and all, and he seriously offers them his spirit, and therefore they might have gone about the means, but they would not; vocatio dei est seria, as our Divines do all say, and therefore the means he appointeth may be used. 5. Argu. Fifthly, because God's reproofs are very equal; should a man reprove a cripple for not running, this reproof were not equal, because he is not able to do it. I grant when God reproves the wicked for being sinful, such reproofs are all equal: Note. though they be not able to be without sin; but than equality is grounded upon something before, namely upon their voluntary apostasy and inability in Adam. But when God reproves them for not setting about the means, his reproofs then are very equal, and the equality is grounded upon their wilfulness present; will ye not fear me? says God; I do this and this; mark his reproof is very equal. God reproves Israel for not observing his Statutes, saying the Statutes of Omri are kept. Mic. 6.16. You can observe his statutes, why cannot you set about mine? he sets up a Temple, you can go constantly to it, why cannot you go constantly to mine? The reproof was very equal. If thou wilt not set upon the means, thou art most equally condemned. I cannot preach so often as some do, nor be so much resident as some are. No? Why wilt thou not give over one of thy two livings then? Thou art able to do that; if thou'lt not set upon the means, thy condemnation is equal. Thus I have confirmed this first point, namely that the wicked may use those means that the Lord commands them as means. In the second place I showed that this being thus, thy condemnation must be wilful if thou wilt not use all the means. Arguments to prove it. First, 1. Argu. The Lord will not help that man by a miracle to go that hath legs to go and will not; Thou sayst thou wouldst fain go to Heaven; tell me what legs hath God given thee? What means hath he lent thee? If thou wilt not use them, the Lord will never help thee without. Had the Israelites had any means to have gotten over Jordan, as Ships or barks, boats, or Bridges, or Fords, and they would not, he would never have helped them over without. You know the Lord parted the waters, Josh. 3.13. but if they had refused the means, he would not have kept them on this manner without: if they had food sufficient in the wilderness to eat, and they would not, he would not have rained food down upon them; had they had shoemakers and Drapers, and clothe sufficient to come by, and they would not, he would never have miraculously have helped the garments from wearing. It's a tempting of God, when thou hast the means and wilt not be diligent in them, to desire God to help thee without; thou wouldst have thy children God's children, thy family Christ's family; then use the means. Set up the constant invocation of God's Name, Morning and Evening among them; set up Reading, set up Catechising, and every good thing: or thou canst never expect it. Wouldst thou be holy, and heavenly? then use the means; Talk of Heaven in thy meetings, reason about grace, inquire of good souls And how may I come by an humble heart? Note: How may I get faith, and be led by the spirit? If thou wilt not be constant in the use of the means, all thy prayers to God are nothing but temptings. Thou art troubled with by thoughts, thou sayst thou wouldst fain be delivered therefrom; then use the means, be not so long without God every hour, pray every day oftener, strive in the duty the harder; if thou wilt not use the means, God will never help thee without. Thou art full of thy doubtings, thou sayst thou heartily desirest to be freed; then use the means, or thou liest: give over thy broad walking▪ thy broad acquaintance; those that have no more holiness in them then the stock are thy bosomest friends; if thou wilt not use the means, God will never assure thee without, nor convert thee without; if Dives his five brethren will not hear Moses and the Prophets, they shall have no miracle from the dead, Luke 16.18. if God lend thee the means, he will not save thee without. Secondly, 2. Argu. God will not bate a farthing of the price he sets thee at; when a Tradesman hath once set his lowest price, he will not go lower. Now the use of the means, are God's lowest price, the Lord will not bate a farthing of that; wherefore is a price put into the hand of a fool, Pro. 17.16. the means of grace are this price, and the price is in thy hands, when the Lord vouchsafes thee the means, he'll not bate thee a farthing of this price. He sets this price on his mercies and graces, thou must use all the means; not as though grace might be valued; no it exceedeth all prices, or as though grace were not free. Yea, its free and without price: its fit though that this price should be set upon the alms, that the proud beggar should choose to receive it; if thou wilt not give the price that God hath put into thy hand, thou art worthy to miss it; I will give so much, and labour so much, and pray so much, and reform so much. No, no; that will not do, Christ will have t'other odd penny too; thy filthy speaking must off, and thy base passions and old curses must off, he'll have thee stoop to all his holy means; wouldst thou have it cheaper? Mine own children and Saints never had it cheaper. Not Abraham, Isaac, nor Jacob, nor Paul; they were fain to use all holy means, to abandon every lust, to set up every duty, invocation in their family's meditation in their hearts, examination in their consciences, holy communication in mouths, none of my Saints had it cheaper. And thou makest a mock of them for praying so much, and professing so much, so much hearing, and so much gadding after Sermons, &c. Well, well, i'll not bate thee one duty, nor one lust, nor one carnal desire, i'll have thee set about all or thou shall never have mercy. Yea, but I cannot find in my heart to put up this, nor to be abridged of this, and shall Christ and thou part for one single farthing? Perish then, and go and thank thine will for it in Hell. God is resolved upon this price, and this is the lowest. 3. Argu. Thirdly, God will never be brought out of his walk, thou canst never look that God should come out of his walk to show thee any mercy, or give thee any grace. Now the way wherein God walks is the means of grace and of salvation; There thou must look for God, or thou canst have no hope for to find him. Suppose a poor Petitioner should come with his petition to the King; he can never look to have the King come down hither to Rochford to grant it him; No, he must go up to the King. The King is at Court at White-Hall, and there he may have him; if he will not go thither, he is wilful, and if his petition be not granted he may thank his own will. So thou canst not look to fetch God out of his own walk, the means of grace and salvation, endeavour to obey him, Note. prayings cryings, seekings, &c. These and the other means of salvation are his walk, these are the ways wherein they must wait to find God, if they would have him; in the way of thy judgements have we waited for thee. Isa. 26.8. There the godly wait for the Lord, in the way where his walk is; he will not be spoken with, but only there in his walk. If thou wilt not seek him there, thou mayst thank thine own will, if thou missest him; ye that are negligent to hold out in God's ways, ye can never look to find mercy while ye live. Pray for mercy, and cry for mercy, and groan for mercy, ye must look to perish without it, if ye will not seek it in his ways; you'll seek him in some, but you will not seek him in all; assure yourselves then you shall miss of him, do you think the King will come to you, to grant your petitions? you must go up to him, and take him where he is to be spoken with. God will not be spoken with but only in his ways; the Jews received Sacraments enough, every meal's meat is as a new Sacrament in the wilderness, afterwards they prayed prayers enough, but I will not hear you says God; near tell me of your seeking for mercy, wash you, make you clean, put away from you the evil of your doings, learn to do well; come now and let's reason together; if your sins be a red as Scarlet, I'll whiten them. Now he'll be spoken with, Isa. 1.18. if you wilt come hither; What not erect his fear up in his family? not give over thy base carnal consorts? keep such disorders under thy roof? and in thy life swear still? and give place to the devil still? cursed passions still? mock at my children still? Dost thou walk in these ways and hope to find good? No; as good cut off a dogs neck as give him sacrifice of prayers, as long as you walk in your own ways. Esay 66.3. you must seek him in the ways that he walks in, and not choose your own ways, he'll never come out of his way for any of you all; what shall I do Lord? says Saul; he would fain have spoken with God there. No, no; go to Ananias, &c. if thou wilt not seek him in his way, thou art well served if thou missest him. I beseech you consider this point, you can never look to be saved, except you'll set your selves to do what you may, and use all those means that you may; for though the use of the means does not save you, yet they are the way; though not causa regnandi, yet via regni; and if you will not constantly use them, you can never have his kingdom. Reasons of it. First, because Heaven is an end, and an end can never be gotten without means; the end is eternal life. Rom. 6.22. eternal life is an end, and therefore except the means be all used, you can never attain it. Secondly, God hath annexed it to the means; all Heaven and Earth can never separate them; either use all the means that God hath appointed, or else he hath decreed it, ye shall never be saved. When he hath once appointed these and these shall be your means, these shall you use for't, ye shall never be saved without them. When God hath appointed their abiding in the ship a means of their escape, you shall see what Paul says, except these abide in the ship, ye cannot be saved. Act. 27. So 'tis for Heaven, except ye abide in the means, ye cannot be saved. Thirdly, Every soul must give an account before God▪ how he hath used the meaners, Whether he hath used them all yea or no. And according as the account is he can give, so shall his judgement be. God hath sworn this, as I live saith the Lord; God hath pawned his own life upon this, that thus it shall be. As i live saith the Lord, every knee shall bow to me, and every tongue shall confess to God, every one of us all shall give an account unto God, Rom 14.11.12. every one of us, God will exempt none, we must all be brought to an account for these things; will not thy heart bow to it? As I live saith the Lord; I'll make every knee bow to it; I'll make you bow or I'll break you for ever; as good do it as not, for ye shall give an account whether ye have done it or no. Fourthly, beloved, God will not set up another door into Heaven for any man in the World; either come in at this or you shall never come in. he'll never make another Bible; either be ruled by this or by none; he'll never chalk out another way, either go this way or choose and perish in thy wilfulness. The drunkard's way shall never be his way; the worldings way shall never be his, nor the lazy gospelers his, nor the careless professors his, he'll never change ways, nor are my ways your ways, Esay▪ 55.8. you must amend your ways. Jer. 7.3. and come into his way, or ye shall never escape the evil to come; can there be any reasonabler way than this? Proofs. First, Some of the means that God hath appointed you may do them without labour, you may do them with ease; do but say I will, and it is done. What labour is it to say, company-keepers shall not sit drinking in my house? There is ne'er an Alehouse in your town, but if they will, may root out disorders from their houses, their own wills do destroy them; It's no labour in the World to do this, and will ye not do it? perish then and thank your own wills. Secondly, Some of the means that God hath appointed, are easier than them; only that you would give way to another to do them; may be the wife would have prayers in the family if the husband would give way. The Minister would teach you if you would give way; The Lord Jesus might work many things in you, if you would give way; this a less than to will. You that have good Wives, who would reform sundry things if you would give way, &c. I beseech you apply it particularly to yourselves, your ruin is wilful if ye yield not, and will not give way. Thirdly, Some of the means are yet easier, for some of the means of grace are better for you, even in your worldly and carnal respects. You'll say, that's the easiest of all for a man to favour himself, and his flesh. As for example the reforming of your gaming, dicing, carding in your inns, your drunkenness and bezeling o'er the pot, your pride and your geigawes, and the like; would not this favour your purses, and be more agreeable to your very carnal respects? And therefore you that do not reform these, you pluck wilful perdition on your heads. Fourthly, some of the means of grace, its harder to omit them then to use them. Many of you meet with more hardships in the omission than you could light upon in the practice of them; I need not instance, the particulars are very familiar. Fifthly, Some of the means of grace, be they hard, yet they are but hard; they are not impossible for you to use; They will ask no more than a litlle labour and diligence, and therefore omitted only by reason of will-nots. I hope by this time you see clearly the truth of this ground. If ye will not set yourselves to use the means of grace and salvation, when ye die, you must needs lay the blame on your wills; And why will ye so? Why will ye die O house of Israel? But notwithstanding the evidence of this truth; The wisdom of the flesh which is enmity against God, fills carnal minds with many objections against it; from all which I shall endeavour to vindicate it, by answering them all in order. 1. Object. THe first Objection is drawn those from Scriptures which say that they cannot. 2. Object. From their own willingness, they would, but they cannot. 3. Object. Is from their own desires, they desire to do it, but they are not able. 4. Object. Is from their resolutions, they purpose, but whether they will or no, they are feign to break their good purposes. 5. Object. Is from their good endeavours (as they say) they labour against their sins, and yet they are transported into them, to swear before they are aware, to be overtaken in company, &c. We will answer them in order. 1. Object. answered. There are five cannots in Scripture. 1 Cannot. As to the first Objection from the Scriptures which say they cannot, I answer. Indeed the Scripture speaks of five Cannots. First, Of a natural cannot; every man is borne by nature under a cannot believe, and a cannot see God. But there is difference between thy cannot repent, and thy dost not repent; there is difference twixt these two. The cause of thy cannot is one thing, and the cause of thy dost not is another. The cause of thy cannot is the carnalness of nature, but the cause of thy dost not is the wilfulness of thy will. The natural man receiveth not the things of the Spirit of God, for they are foolishness to him; neither indeed can he for they are spiritually discerned, 1 Cor. 2.14. where the Apostle makes a different cause of a natural man's cannot, and his does not; when he speaks of his cannot, he tells us the cause of that is, because grace is spiritual and he is carnal. Neirher indeed can he, because they are spiritually discerned; but when he speaks of his does not, you see he alleges a different cause of his does not. The natural man does not receive the things of the spirit of God, they are foolishness unto him; He counts them all foolish; He is so wilful in his own carnal reason, that he counts it folly to deny it; thou canst not do thus and thus dost thou say? Why then wilt you count it folly to do so? when a man crosses thee of thy will, thou Countest it folly to put it up; I were a fool if I should be so precise as some be; I were a fool if I should not suffer a little disorder in my house, as long as I gain by it. This is mere wilfulness; this, and not a cannot, is a cause of thy dost not, Thou canst not indeed because thou art carnal, but thy cannot is dead and not operative; thy will is the cause of thy does not. Caecu● est e● palpebras claudit. Like the wilful blind blind man, he was blind and would not open his eyelids. He could not see, but his cannot lay dead, for he would not open his eyelids; his cannot is not operative till he will open his eyelids. If he could see, yet he could not till he would open his eyelids, so thou wilt not open thine eyelids. Secondly, 2 cannot. the Scripture speaks of a deliberate cannot, when a man cannot do a thing, only because he cannot find in his heart to do it. Thou canst not repent of this and that sin and forsake it, the truth is; thy cannot is this, thou canst not find in thy heart to forgo it. Such a cause is so profitable and pleasing to thy flesh, thou canst not find in thy heart to abandon it, thou canst not find in thy heart to be friends with such a one; to part with thy vanities, or to abridge thyself of thine angry speeches when thou art stirred, &c. Thou canst not find in thy heart to do it. As the Jews, you cannot believe, says Christ, because ye seek honour one from another. Joh. 5.44. they would feign be well thought of, of all their acquaintance, and therefore they could not find in their heart to believe in Christ. Oh that would make thee to be out of favour with the Pharisees, and to be counted basely of in the World. Therefore they could not find in their heart to believe; now this is no excuse; thou canst not turn unto God, thou canst not find in thy heart to part with thy lusts, this is thy cannot. 3 Cannot. Thirdly, the Scripture speaks of a judicial cannot, as a rogue cannot go, because for his loitering the Magistrate hath locked him in the stocks; This does not excuse thee one jot, shall the villain be wilful in his loitering, and then complain of the Magistrate that he is not able to go about his work? I cannot go about my work says he; and who bade him be so idle as not to go about it, when he might? Thou hast gone on may be wilfully in thy sins, and now the Lord hath inflicted a judicial cannot unto thee. Thou canst not come out of thy sins, nay the Lord hath cast this cannot upon thee in judgement; he hath set thee in the stocks for thy wilful security. As the wicked Jews they could not believe says the Text, because Isaiah saith, he hath blinded their eyes, and hardened their hearts, Joh. 12.39, 40. could they excuse themselves for their cannot? No the Lord had set them in the stocks for their wilfulness and security? They could not believe, for they had wilfully provoked the Lord to cast this cannot upon them in judgement. Fourthly, 4 Cannot. the Scripture speaks of a compounded cannot. A cannot in sensu composito as we call it; a cannot in a compounded sense. As a drunkard cannot tender his family, his poor Wife and children, No; as long as he lies blowsing on the Alebench, he cannot, in a compounded sense he cannot. Jmpossibile est sedentem ambulare. Aristotle sets it out by sitting; he that is sitting cannot walk, that is as long as he is sitting he cannot walk. As Christ saith of a carnal man he cannot be my Disciple; he cannot in a compounded sense, he that cometh to me and hates not father and mother and wife and children, yea and his own life▪ cannot be my Disciple. Luke 14.26. he cannot indeed as long as he stands upon these terms, My father will not love me, and my mother will not like me; if I should be one of your Disciples, my friends would not own me: I must do as I do or I cannot keep my wife and children. Indeed as long as thou stand'st on these terms thou canst not be a Disciple of Christ; thou canst not in a compounded sense; but if thou wouldst divide it thou mightst; no man can serve two masters, Mat. 6.24. mark compound them together and he cannot. But if he would give over one, he might serve the other; thou canst not thou sayest. No; I yield thee in a compounded sense thou canst not, thou canst not as long as thou art thus careless as thou art, as long as thou favourest thyself in such and such lusts, thou canst not; The compounding of thy security and laziness with Religion, that is the reason why thou canst not, this is it that makes our prayers hard, and our repentings hard, our believings and all our performances hard; because we would fain be compounding. We have much ado to pray, Note our hearts can hardly be brought to wrestle, much ado to be humbled, our wills will hardly stoop; if it were not for these compoundings, these duties were easy. And what excuse hast thou hence? none at all, for its a cannot only in the compounded sense that thou makest it. 5 Cannot. Fifthly, the Scripture speaks of a humbling cannot, a cannot not to bolster thee up in thy excuses, but only to humble thee, that thou mayest be driven out of thyself unto God. A servant cannot live except it be his Master's pleasure to take pity on him; Is this any pretence to him to anger his Master? or to be negligent of his Master's commands? nay rather it forceth him to be so much the more careful to obey him, and to be humble before him. So the Scripture says that thou canst not without God, except God show mercy on thee, to convert thee and save thee, thou canst not be accepted of him. All this is to humble thee, not to help thee with excuses. Tush I cannot do as his Ministers do bid me, I cannot mortify these sins, I cannot be so strict, this is too much preciseness you speak of. O murmur not, this cannot is only to bumble thee; murmur not among yourselves. No man can come to me except the father draw him, Ioh. 6.43.44. This is no reason why thou shouldst murmur or cavil, or be stubborn as thou art, thou canst not come at Christ exeept the father take pity on thee to draw thee. Thou hast so much the more reason to be humbled, and not to go on wittingly and wilfully as thou dost. Canst thou not be holy, and saved, except he be pleased to pity thee? in what a woeful case then art thou to provoke him as thou dost? So much shall suffice for the first Objection, drawn out of the Scripture. The second thing thou objectest, is thy willingness; thou wouldest as thou pretendest, but thou canst not. I answer thee for this. First, may be its the will of thy conscience, 2. Object. answered and not the will of thy heart; thy heart is carnal and unacquainted with God, and so it's contented to be, only thy conscience would have thee grow better and more heavenly; but thy heart will not yield; and therefore all thy willings are nothings but deludings; they are only the willings of conscience and not of thy heart. Thou art chasing and fretting every foot, thy conscience tells thee thou shouldst not, thou art praying carnally every day; when thou hast done, conscience says thou shouldst pray holier than so; conscience would, but thou wilt not, conscience would have thee get assurance for Heaven, but thou wilt not be at the pains. Alas, this makes thee inexcusable, for now thou condemnest thyself, and yet wilt sin; thou art inexcusable O man whosoever thou art that judgest, for wherein thou judgest another, thou condemnest thyself. Rom. 2.11. mark, when a man condemneth himself he is then inexcusable. (I do not now quote it for the particular the Apostle does instance in there for judging another,) for the truth is the same, whatsoever sin we do instance in, the truth is this that Paul grounds his speech on. Note. he that condemneth himself in a sin, and yet will go on in it; that man is inexcusable. What now hast thou gotten by thy plea? thou wouldst, thou sayest; this makes thy sin to be worse in that thy conscience would, and yet for all that thou wilt not. Secondly, may be its a copulative will; thou hast a will to repent and be godly, but it is with a copulative will. Repentance and some lust, godliness and some lust; thou wouldst fain please the Lord and thine own lust too, be religious and proud too, believe in Christ and covet too, and be vain too, &c. Thou hast a will, but it is a copulative will, to serve God and do this too; Pish, cannot I serve God and do this too? No, no; this same copulative will is a flat contradiction. Couple light and darkness? Christ and Belial, 2 Cor. 6.15. It's a contradiction to imagine to couple them, for they cannot possibly be coupled. And therefore this same copulative will is nothing but a mockery, and the truth still is this thou wilt not? Thirdly, May be thou hast a woulding will, this is no will, but only a velleity; so thou hast a woulding will. I would do as well as any other but I cannot; to speak properly this is no will, for its only that will wherewith fools will things impossible; I would I were at London, with a wish says he; I would I could fly as well as an Eagle. These things are impossible, and therefore it's no will, but mere folly; thus may be thou willest grace, I would with all my heart I could do as God says, God knows my heart, my will is good, I would be better than I am; And yet thy conscience can call for something or other to be mended, and thou wilt not. This is an impossibility, Lazy velleities no will. and therefore no will; like the fool that would sit in his chair, and I would I were at London, he would fain be at London and sit still. So thou sittest at the same pass, I would I were in Christ; thou wouldst fain be in Christ, and yet thou art loath to stir out of that base temper thou art in. This is an impossibility, a folly and no will; woulding and no willing. I grant the Saints of God have their wouldings, and their would does go further than their will; their will is absolutely set to be holy, and they would be holy. Their will is deeply to be humbled, and they would be deeper; their would is grounded upon a will, they will in some measure and they would go further. I will, oh that I could will more. But thou that liest in thy sinful estate, thy would is pure folly. A would grounded upon a will not is foppish; the Saints would is grounded upon a will; Note. but thine, the root at bottom is this thou wilt not. Fourthly, may be thou hast a general metaphysical will, but to come to particulars, there thou wilt not. I hate the Saints of God? God forbid? I'll never hate them while I live; and yet come to this Saint and that Saint; him thou wilt hate; him? he is the veriest hypocrite in the Country, and keeps more ado than needs. When carnal men can discover no other blemishin the Saints, then they charge them with hypocrisy. Thus thy will is good to a company of metaphysical Saints in the cloulds; but those that are God's Saints in particular, thou mockest. I be stubborn against the commandments of God? I will not be stubborn against them; yea but this and that commandment thou wilt not observe. Thou wilt not think best of them of whom thou shouldst, nor take up that carriage in meetings that thou shouldst; thou hast a good will to the commandments in affection, but thy will stands against the particulars of them. General's are but Notions, when they are abstracted from the particulars. And therefore thy will is but a Notion; the will when it willeth indeed, willeth particulars, this particular duty, this particular Ordinance. Indeed good in the general is the object of the will, but when the will comes to will in the exercise of it it pitcheth on particulars. Fifthly, thou hast no true will, I speak still to the carnal, I say thou hast no true will, because if thou truly didst will, thou couldst; if thou didst truly will to believe, and will to be a new creature, thou couldst; for the will it hath potentiam execuutivam, so far as it will, &c. It hath an executing power to go so far as it wills; if thou didst truly and really will to speak holy, thy will would make thy tongue to put it in execution. If thou hadst a will, thy will would command execution, my tongue shall speak the praise of the Lord says David, Psal, 119.171.172. my soul it shall praise thee vers. 175. I grant the woulding of the will goes further than all execution can go, to will is present with me, but how to perform that which is good, I find not, Rom. 7.18. I quote this place the rather because many wrest it to their own destruction. Oh says a wicked man, I have a a good will, I would as Paul says, but i cannot perform, thus men misinterpret this place; for look how far Paul would, he could perform, for the will hath potentiam executricem and an imperative force over the man. What he did will, he did perform, he performed it in his heart and tongue and hand, &c. but he would draw his will forwarder than it was, but he could not, his very will was partly unwilling, he could not indeed perform so much as he would, that is, he could not draw on his will so strongly as he would. His will was not perfectly sanctified, no Saint in this World hath any perfect completeness of will; and therefore his performance is not perfect because his will is not perfect. I say if thy will be converted to God, thou thyself art converted to God, obedience ever goes as far as the will. And therefore if thou art willing, its certain thou art obedient; if ye be willing and obedient says the Text, isaiah 1.19. whosoever is willing to obey, that man does obey in some measure, because the will hath power of execution, and the whole man at command. This is the reason why Divines say, that the sincerity of the will is the condition of the gospel; wherefore if thou be'st not obedient, neither art thou willing to obey, all the powers of thy soul and all the members of thy body, thy will hath an actus imperativus to command them. Now if thy will will not command them to yield, thou art not so much as willing at all; if a Justice of peace should tell me he would give me a Warrant, and yet when all comes to all, he will not command his clerk for to write it, nor his own hand for to pen it, I see plainly he will not. Dost thou say I would obey Christ, and i would deny self, why then dost thou not command thy clerk for to writ it? If thy will will not command tongue, Tongue thou shalt never talk so unprofitably as thou hast done, and ear thou shalt never harken after vanity as thou hast done; and thoughts, Thoughts ye shall never run at rovers as ye have done. if your will were but willing, it would command your whole soul, soul thou shalt not do as thou hast done; as David's will commanded his soul O my soul bless the Lord, and forget thou not all his benefits, psalm 103.2. nay he commanded all that was in him, all that is in me, bless his holy name, vers. 1. So if thou wert willing, thy will would command all thy soul; soul, thou shalt not be so seldom at the throne of grace at thou art, &c. thus much of the second objection drawn from the will. Objection the third. But thou desirest to do it, and therefore thou dost not stick at a will not. I answer thee, who can tell best what is in thee, 3. Obect. answered God or thine own heart? verily the Lord that did make it, is likeliest to know best. Now the Lord says peremptorily thou desirest not grace; yea and thy heart says it too, and the Lord hears it, though thou hearest it not; they say unto God depart from us, we desire not the knowledge of thy ways, Job. 21.14. Nevertheless because thou standest so stoutly upon it, that thou dost desire grace, I'll tell thee the reason of thy mistake. First, thou hast putative or thinking desires, thou thinkst thou desirest, and therefore thou art mistaken; like Seneca's young scholar, that said he desired to be good. I do not say saith he, he lies, but putat se cupere, He thinks he desires; so thou sayest thou desirest. I will not say thou liest, but thou thinkst thou dost so; now alas thy thoughts are the vainest things in the World. Vanity of thoughts. 2 Kings 5.31. How long shall vain thoughts lodge within thee. Jer. 4.14. thy thoughts are very vain, there is no trusting to them. Naaman thought, I thought saith he, but how wide his thought was the story declares. Est. 6.6. Haman thought, he thought in his heart says the Text, but his thoughts came to nothing but a Gallowse and a Ha●er. Ishbibenos thought, but you know what his thoughts did come unto; it fell foul on his own head, nothing is more vain than the thoughts of carnal men's hearts; so thou thinkest thou desirest, alas thy thought is but vanity. Secondly, thou hast ignorant desires▪ thou dost desire to be one of God's Saints, thou desirest it ignorantly; for when thou comest to see who the Saints be, namely, such and such whom thou conceivest to be strange people and Puritans, than thou hast no desire to be one. Thou desirest to go after Christ, thou dost ignorantly desire it, for when thou seest thou must take up this cross, than thou hast no desire thereunto; as the Prophet speaks of Christ in the person of the wicked: when we shall see him, there is no beauty that we should desire him, Esay 53.2. thou desirest with ignorant desires before thou seest who he is; but when thou seest who he is, thou dost not desire him. Thou desirest his grace, thou desirest to believe and repent, and to put up injuries, these are ignorant desires before thou seest what they be; but when thou seest what they be, what the injury is that thou shouldst put up, than thou dost not desire to put it up; what the sin is that thou shouldst leave, than thou dost not desire for to leave it; when thou seest them, than thou dost not desire them. When we shall see him, there is no beauty that we should desire him. Thirdly, thou hast wandering desires. Oh faith one, you have a happy turn, you have good Preaching, and good means to be godly, and be edified. I desire to be so; but alas our Minister does not Preach, and we have a dumb dog; and I am in a very wicked place, If I were as you are, I should count myself happy. God knows, I desire heartily the edification of my soul; thus thy desires wander after other men's cases; and thou wilt not stir out for thine own. How dost thou desire to be edified, when thou wilt not stir out two or three miles to be edified? Thy desires are like wandering vagrants, that will be everywhere wandering, but only there where they should be. So thy desires go roving up and down, and you are happy, and he is happy, and thou art unwilling in the mean time to labour, where and how God hath appointed thee: These are none but gadding, wandering desires; better is the sight of the eyes then the wandering of the desire. Eccl. 6.9. thy desires wander abroad to a roaming company of wishes, but thou wilt not observe that which God gives thee to see; thus much of the third objection, drawn from desire. The fourth Objection. Thou resolvest and hast good purposes, but oh thou canst not perform them. I answer thee, 4. Object. answered. do but consider what thy purpose is, and thou shalt see how thou art cozened; these purposes thou speak'st of are only voluntates de futuro. I will hereafter look to it better than i have done heretofore. Hereafter i will, I purpose, that is hereafter I will; alas: this will for hereafter is no will. First, because its only to shuffle of the willing for the present. Now the heart is unwilling to obey, and therefore it puts of the Commandment to hereafter, not for any such desire that it hath to do it hereafter, but only because it is unwilling to do it for the present. Like a man that is unwilling to lend, I'll lend you hereafter says he; say not unto thy neighbour go and come again, and to morrow I will give thee, when thou hast it by thee, Pro. 3.28. his purpose to lend him to morrow, was only because he would shuffle of the lending to day. And therefore this purpose of willing hereafter, is no will at all, but only to shuffle of the willing for the present. Thou hast the opportunity by thee, why dost thou not take it? thou hast the temptation by thee, why dost thou not resist it? dost thou say thou hast a will for hereafter, that is but a gull, that thou mayest not will for the present. Secondly, this will for hereafter is no will, because it goes without Gods; no will can go without God. God's will is now, he would have thee now and thou wilt not; thou wilt hereafter, but then may be he will not. He that will not when he may, when he will he shall have nay; afterwards thou wouldst fain be converted, and pardoned, &c. Lord open to me, nay but O man, when i would thou wouldst not; now thou wouldst, but I will not, thy will is for hereafter goes, without Gods, and therefore 'tis no will. Thirdly, thy will for hereafter is no will, because thou shalt miss those suppositions that thou willedst upon. First, Thou supposest thou shalt have fewer temptations hereafter. O when these troubles are over, and these temptations are over, I will; nay but O man when these are all over, new ones will come. And if the temptations for the present be a hindrance, some temptation or other as bad thou shalt meet with, that shall hinder thee hereafter much more, and therefore this supposition is false. Secondly, thou supposest thou shalt be fitter hereafter; but, qui non est body cras minius aptus erit. if thou be'st not fit now, much less wilt thou be afterwards; thou'lt be unfitter and unfitter; like meat the longer it is kept, the unfitter 'tis to be eaten, and therefore this supposition is false too. Fourthly, thy will for hereafter is no will, but a mockery. Antigonus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Antigonus i will give, this is not good in men's laws, much less in Gods. Dabo, I will give; this is no gift, says the Law. So resipiscam, I will repent, this is no repentance, says God; thus you see this objection is nothing, never tell me of thy purposes, thy purposes art willings for hereafter, and they are no wills at all. The fifth Objection. Thou endeavourest and labourest to serve God and to be saved I answer thee, Alas; 5. Obect. answered Is this to labour for grace and for Heaven, when thou labourest so idly? as God said of that fasting; so may I say of thy labour, Is this the fast that i have chosen? to afflict a man's self for a day? So, is this the labour that I have chosen? To labour so as thou labourest? but I need not to insist on this plea, thy conscience is able to answer it. Thou labour? thy conscience knows well enough thou art lazy, thou dost not labour for holiness; so than thine impenitency is wilful, and thy damnation wilful and thy ruin wilful. To conclude then, understand all that you will not hear and obey. First, that your destruction is from self, you cannot cast it upon God; he offers you the means to escape it, and you will not, Hos. 13.9. Secondly, your destruction is most just, you cannot allege severity or cruelty; no; yourselves are the cruel ones. You judge your own selves unto Hell. The Lord presseth the gospel of grace upon you, and you put it off. Acts 13.46. Thirdly, your destruction is inexcusable, you have nothing to excuse you; God hath taken way all cloaks of excuses, he hath offered you saving knowledge and you would not; a Christ and you would not; good motions, counsels, threatenings, and you would not. Your mouths are quite stopped when you perish, Mat. 22.12. Fourthly, your destruction is unavoidable; if you would have relented and yielded, there might have been hope, but you would not. You have hardened your necks, and what's that but a will not? Therefore you shall be destroyed without remedy, Prov. 29.1. Fifthly, your destruction is pitiless; what eye can pity you? Will, will have will, though Will will have woe, as we say; not God, nor Angels, nor Saints, no eye can pity you. If the thief will steal and will to the Gallowse, let him go; he is no object of pity; as we say of a wilful man, no tale can tune him to take heed, so no means can tune you to take heed; and therefore when you rue it, you cannot be pitied. Sixthly, your destruction is grievous; of all plagues, none will fret more, than those which one hath wilfully pulled on himself. You'll one day gnash your own teeth, curse your own wills, ban your own hearts; woe is me, I am under the rod, and myself gathered it; in Hell, and myself kindled it. I might have prevented it, but i would not. Now follows Application Learn instruction then, lest ye perish wilfully; 1 use. reform as much as you may, down with all your disorders, stumbling blocks of iniquities, and all the Idols of your hearts, and cast them into the brook Kidron. Set up good courses as much as you may, use all the means to salvation as humbly as you may; let not any family be without the due worship of God in it. Fathers, suffer not sin on your children, nor Masters on your servants; lie not, swear not, covet not, omit not the exercises of hope, lest ye justly, inexcusably, unavoidably, pittilesly perish, and so reproach your own wills for ever in Tophet; as David then said unto Solomon, after he had set him businesses to do, arise therefore and be doing, and the Lord be with thee says he, 1 Chron. 22.16. So I may say to you, arise and be doing; up, set about it, use no excuses, humble yourselves before God, see your misery and bewail it, and the Lord be with you. BUt may be you will say, this Doctrine is Pelagianism, or Arminianism, at least. Nay then, let me tell you 'tis Arminianism to hold the contrary. You make your wills to be your own, Note. and free for to will, that say your will is to repent, but you cannot. And if God should give you a posse, ye profess yourselves to be of the Pelagian heresy, if God should give you a power, you would add the will. To pass over this and so to go on. 1 use For instruction Except the belief of this truth do sink into thy heart, thou canst never soundly be humbled; Thou canst never be humbled unless thou believe this truth. if thou shouldst say Lord I would fain have repented all this while, but I could not, thou never soundly wert humbled▪ a man is never humbled as long as he excuses himself; thou sayest I would be holier, I would pray better, and I would reform more, but I cannot; this is to fall to excuses, and not to be humbled; For, 1. Excuse. First, thou excusest thyself for all transgressions besides original. A man must be humbled for his actual sins as well as his original, and count himself inexcusable for one as well as tother. But thou pitchest all thy humiliation upon thy apostasy in Adam, if now thou pleadest a cannot. Lord, I confess I was conceived in sin, but now I cannot do with all; I cannot do otherwise though I would never so fain. I cannot but drink now and then and be drunk, I cannot but rap out an Oath now and then in my haste, &c. I confess I brought this cannot upon me in the loins of Adam; but upon the supposal of that dost thou bid me give over my sins? i cannot; this is not to be humbled, but to fall to excuses. It's true, actual corruption which naturally flows from original requires that one and self same humiliation that original does. But otherwise thou must be humbled with a new humiliation for thine actual transgressions, or else thou art not humbled but pleadest excuses. David humbles himself for both, with one humiliation for the one, Psal. 51.5. with another for the other, vers. 3. But as long as thou pleadest on this fashion, thou excusest thyself for thy actual sins, and never art humbled. Nay secondly, 2. Excuse. thou excusest thyself for thy original sin too. Lord, I would be without sin, but i cannot, if I could I would; belike than if it had been thy case as it was adam's thou wouldst not have eaten of the forbidden fruit. And therefore it was his fault and not thine, thou wouldst not have sinned if thou couldst have otherwise chused. And therefore thou excusest thyself for that too; for thou sayst thou wouldst not have sinned if thou hadst been as he, he sinned when he might have otherwise chused; but thou wouldst not have done so. Thus thou excusest thyself for thine original sin too; And therefore thou canst not be humbled as long as thou pleadest thus; the truth is thou didst willingly sin as well as Adam● God made man upright, but they have sought out many inventions. Eccl. 7.29. he speaketh of Adam's being upight; God made Adam upright; he does not say but man hath found out many inventions, Note. as though it were his fault alone that was created upright. No, God made man upright but they, mark, he casts the blame upon every man as well as Adam. But they have sought out many inventions. Thus we must be humbled for our original corruption; but thou canst not be humbled as long as thou pleadest on this manner; no thou excusest thyself, and therefore thou wert never yet humbled. 3 Excuse. Nay thirdly, thou excusest thyself for every sin, thou makest all thy sins to be nothing but infirmi●es, as though Paul's case were thine; the good which i would do, that do i not, and the evil which i would not do, that do I. I would be godlier than I am, but I cannot; and therefore thou makest all thy sins to be infirmities. sin of Infirmity. What is a sin of infirmity but a sin the will protesteth against? thou sayest that thy will protesteth against every of thy sins, thou wouldst leave them, but thou canst not. See then how far thou art from sound humiliation; thy presumptuous sins are all nothing with thee, thy stubborness nothing, and thy wilfulness nothing, no all thy sins are infirmities. Nay thou makest thy sins to be purely and only infirmities, invincible infirmities; invincible infirmities are the most excusable of all. Now when thou sayest thou stickest at a Cannot, thou makest thy sins not only infirmities, but also invincible infirmities; such as thou canst not possibly avoid, thou wouldst fain avoid them but thou canst not; and therefore if thou goest this way to work thou canst never be humbled. Nay fourthly, 4. Excuse. Thou commendest thyself more than God; nay if ever God should enable thee and give thee power to be a new creature, thou makest thyself more beholding to thyself then to God. The will is more than the power; the will to believe and repent and convert, is more than the power; Actus secundus est nobilior actu primo. To be able to believe and to be able to repent and become a new Creature, these are but first acts. If God would help thee to these, thou sayst thou wouldst add t'other. Thou wouldst believe and thou wouldst convert, and thou wouldst be a new creature; if God would give thee the power, thou wouldst add the act. And therefore thou commendest thyself more than God; for in moral powers which have a further reference unto act, the act is more noble than the power. The truth is, the will is better than the power of doing; and both is of God, and so the Apostle does show it. Its Gods that worketh in you, speaking of the Saints; Its God that worketh in you both the will and the deed, Phil. 1.13. mark, the will and the deed. First the will and then power to bring it into deed; the will is the primary blessing of God. And this is the reason why a child of God's estate is now better under Christ, than it was before in innocency, Note. for than he had only power if he would; and now both the will and the deed. I say this is the truth, the will is more than the power; and therefore thou wert never humbled in thy life, that pleadest, O I would if I could▪ thou makest thyself more beholding to self then to God, if God should ever convert thee; and therefore thou art not yet capable of conversion; why? thou art not yet humbled, but stand'st at proud terms with the Lord. 5. Excuse. Nay fifthly, thou canst not so much as pray to God for a will, thou art so proud, that thou art conceited thou hast that already. I have as good a will to be good as anybody else, but I cannot possibly do as I would; So that all thy prayers to God are a mockery. Apud Cassandrum, Domine duc me quo non volo. The godly humble soul prays as the ancient Church used to pray; Lord give me a will to be good which my will is set against. But thou canst not pray so, thou art a richer beggar than so; for thou had a good will already thou thinkest. A man cannot pray for a thing the lack whereof he is not sensible thereof; if any man lack wisdom, let him ask it of God, James 1.5. He cannot pray for a thing if he do not think that he lacks it; Nor thou for a will, for thou dost not think that thou lackest it. Nay if God should convert thee thou canst not give him thanks for converting thee; for thy will needed none; may be thou wilt pray for possibilities till thou hast them, and give him thanks for possibilities when thou hast them, but thou canst not pray for a will, for thou thinkest thou hast it; nor give him thanks for thy will, for that is thine own. So that thou art Devilishly proud; never humbled since thou wert borne. Nay thou art so proud that all thy Prayers are but mockeries, and thy giving of thanks is a mockery. How canst thou look that God should convert thee, when as thy proud heart tells God before hand, thou wouldst not thank him if he should. Nay sixthly, 6. Excuse. thou castest all the blame upon God; for it's even just as if thou shouldst say, I cannot help it if God be not pleased to enable me, how can I help it? my will is as good as another's, such and such are so forward and so Heavenly, God gives them the power; but my will God knows is as good as theirs, I would fain do as well as the best, carnal men excuse themselves, and cast the blame up-God. bus I Cannot; O if God would enable me, I would. O beloved take deed of these conceits, for ye cast all the blame upon God; whereas the blame is in yourselves, ye would not be enabled. I say ye cast all the blame upon God. First, because ye cast the blame upon nature, 1. Demon. it's my nature, and I cannot; I would, but it's my nature and I cannot. Thou layest the blame upon thy nature, and therefore thou castest the blame upon God for not helping thee to a better nature; it is God that justly determines men's natures. one's nature is more choleric, another's more fearful, another's more lazy, another's more lustful. Dost thou lay the blame upon nature, my nature is more subject to choler, and wrath? Alas, thou layest blame upon God. For it's he that disposeth of men's natures; and therefore, thou takest part with those wretches that said, why hast thou made me thus? Rom. 9.20. thou layest the blame upon God, I would not do thus, but only 'tis my nature, and I cannot help it. No. And wilt thou lay the blame upon God? No▪ no; this is thy nature and thou art contented with this nature. 2 Demon. Secondly, Thou dost cast the blame upon temptations, it is my hard hap to fall upon temptations. I was tempted or I would not have done it; this is to cast the blame upon God too, for it is his providence to order temptations. Such and such temptations for one man, such and such for another, such now and such then. It's the providence of God that disposeth which and which temptations every man shall have. One shall have temptations to Pride, another temptations to Wrath, another to Revenge, another to covetousness. It's true; God tempteth no man, but he orders the temptations of men. Let no man say he is tempted of God, James 1.13 for God tempteth no man. No, every man is tempted to sin by his own lusts. Thus thou wouldst say if thou wert humbled; but thou layest the blame upon God; it was long of temptations that I did it. This is as if thou shouldst say 'twas long of God, that I did it, because 'twas God's providence that suffered these temptations to be laid for thee. Thirdly, because thou layest the blame upon the times, the times are very bad. 3 Demon. I would not go in this fashion, but only that the times require it. I would be more given to fasting and repeating the Word, &c. I would willingly be more forward than I am but the times are very bad; This is to lay the blame upon God too, for God setteth every man's time. If I had been in Christ's time, or Paul's time, or Queen Elizabeth's time, I would have done thus and thus. Thou layest the blame upon God, for God setteth every man's time; When God from eternity made his common place-book of all the whole World, he appointed such and such to live first, such next▪ and such last; Such and such to live here, and such there; Such at Rochford, and such at London; so says the Apostle, he hath made of one blood all Nations of men, to dwell on all the face of the Earth; and hath determined the times before appointed, and the bounds of their habitations, Acts 17.26. mark, he hath appointed the times▪ and the places. The times when they shall live, and the places where. God setteth men's times; and therefore thou which layest the blame upon the times, layest the blame upon God. Fourthly, 4 Demon. because thou layest the blame upon this commandment, if it were any commandment but this, i would do it; But this I cannot do; if it were any other injury but this, any disgrace but this, I could willingly put it up, but I cannot put up this; if it were any duty but this; I would do any thing but this, but to root out all disorders out of my house alas I cannot do this, I cannot live, as good keep no inn at all, as not suffer men to call for what they would, I cannot do this; this is to cast the blame upon God too, that he should make such a Commandment as this, he should have done well to have made another Law, and penned another Gospel, and then I would have kept it: thou layest the blame upon God for it is God that made all these commandments, these are the commandments of the Lord, Deut. 6.1. The Lord made all the commandments, and this too, and therefore if thou layest the blame upon this, thou layest the blame upon God. 5 Demon. Fiftly, because thou layest the blame upon ill fortune and bad luck, it was my ill fortune to marry a shrew, and I cannot but fret and lie out of doors. Alas, marriages are made in heaven, and God had decreed them; thus thou layest the blame upon God, 'twas my ill fortune to miscarry, to light upon such a companion, to be so overtaken as I was, I would willingly have had it to have been otherwise, but I had not the luck of it, and it fell out very unluckily; thus thou committest two evils, Note. thou playest the Atheist in speaking of fortune, like them in the Prophet that prepared a table for fortune as the word signifies, Esay. 65.11. I say thou committest two evils, one in calling it fortune, the other, thou layest the blame upon God, for that which thou profoundly callest fortune and luck, That which men call fortune, is God's providence. its {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} says Aristotle, the very Heathen is able to tell it is God, and the Scripture puts it for God's providence; and therefore when thou layest the blame upon ill fortune, thou layest the blame upon God, so that hence ye may see, that thou canst never be humbled as long as thou pleadest on this wise before God. I would very willingly, but I cannot: I say thou canst never be humbled, because this is to lay the blame upon God. Indeed a child of God, that of unwilling is made willing, he may plead a cannot before Christ without laying the blame upon God. Lord, I can't humble my proud heart, nor crucify this bewitching lust of mine, Lord I am not able to do it, I beseech thee to help me. I say a child of God that is sincerely willing to do it, may plead a cannot before Christ; nay Christ his promise can nowhere be applied, but where the soul can truly plead a cannot. He giveth power to the faint, to him that hath no might I will increase strength, isaiah. 40.29. when the soul lies tugging and pulling at his heart and cannot pull it up, striving and endeavouring and using all holy means and cannot, it's even faint with pulling and tugging at that which it cannot. As ye know 'ttwill make any man faint to be tugging at a millstone, which he cannot pull up. When the soul lies thus at a cannot, I will give power says Christ, though it have no strength, I will enable it: a child of God that is willing may plead a cannot, without laying the blame upon God, but than he humbles his soul for all his former will notes, nay for his too too many will notes for the present. But thou canst never be humbled while thou livest, if thou pleadest thus a cannot, because thou layest the blame upon God. 6 Demon. Nay sixthly, thou canst not be humbled because thou dost not only lay the blame upon God for thy sins, but thou findest fault with all gods proceedings; it is as if thou shouldest say, why does he bid me repent, when he knows I cannot? why does he yet complain? Rom. 9.19. he knows that I cannot, why does he woo me to do that which I cannot? or promise me blessings if I do, when he knows that I cannot? why does he help me to more and more knowledge? he does but hurt me with knowledge, and make my sins to be worse, which I cannot forsake. My sins are now against knowledge, and Ministers tell me that is worse; this is all that I get by your preaching; nay thou findest fault with all God's corrections: why does he punish me for not doing of that which I cannot? thus thou art far from being humbled; the truth is, thou mightest get a great deal by knowledge, by exhortations, and reproofs and corrections, but thou wilt not: is it not easier to leave a sin when thou knowest it, than when thou art ignorant of it? to be moved when thou art exhorted, than when thou art not admonished at all? to forsake a sinful course when once God hath imbittered it to thy flesh by corrections, than when it was sweet? is it not easier to give over drunkenness, when thy excess is bitter to thy stomach, than when it it was pleasant? so it is with every other sin, thou Might'st get a great deal of God by every one of God's dealings, but thou wilt not. Why should you be stricken any more? ye will revolt more and more, Esay. 1.5. Ye will says God, this is God's language he finds fault with thy will, but thou findest fault with his will; why does he smite me more and more, I cannot but revolt? I cannot do as he would have me; may be thy lusts are more mannerly then to say thus; but this secret grumbling is in thee, if thou sayest that thou stickest at a cannot, and therefore thou canst not be humbled. 2 use. Which discovers the heart's deceitfulness. In the second place, if it be thus, the reason why thou dost not amend, is not because thou canst not, but because thou wilt not. See here then the deceit of thy heart. If God would give me grace, I would willingly do any thing; this is nothing but the deceitfulness of thy heart, which is deceitful above all things. Ier. 17.9. For thy heart does but here lie unto God; I would very fain, if God would enable me; thou liest; God knows it is not so: like the wilful Jews, they would be God's people, they would stay themselves upon God; God tells them in effect they lied, I knew thou wert obstinate, and thy neck is an iron sinew, and thy brow brass, isaiah. 48.4. wouldst thou believe in me? no, no, I know thou art obstinate and wilt not; so God knows thou art obstinate. I cannot see this is a sin to say faith and troth, I cannot see 'tis a sin not to pray daily in my family, not to repeat the sermon every Sabbath: If I could see it were a sin I would mend it; no, no, thou liest to God, thou art obstinate and thou wouldest not have it a sin, and thou wilt not believe it, and if thou didst know it to be one, thou wouldest not reform it. Secondly, hereby thou dodgest with God, and thou temptest the Lord. If God would give me grace I would do it; this is nothing but dallying and trifling with the Lord; for why dost thou not set about it and try every day what thou canst do? If God would but quicken me and persuade me, and compel me, and enable me, I would do it. Alas thou dodgest with God as the people in the Gospel, if he will come down from the cross we will believe in him, Mat. 27.42. they had no will to believe in him, this was nothing but dodging: Christ had done enough for them to make them believe, if they had any such will, and this was nothing but a pretence of their deceitful heart. Thirdly, hereby thou shufflest of the word, when thou hast heard it, God give me grace to do so as he hath taught me this day, alas I cannot myself, God give me grace, and so shufflest it off, and think'st no more of it: like (those you call) godfathers in some places, as soon as ever they are charged at the Font to look to the child, and see him brought up in religion, they presently go and put off the charge on the Father, I pray you take the charge upon you: so thou layest the charge at God's door, when God gives thee any duty in charge, thou layest it at his door, as though it stuck there, and there thou lettest it lie, not s●●ing about it to do it; God give me grace, repentance is his gift, and if he do not give it, I cannot repent, I would but I cannot, if he do not give it: the speech is very good and becomes a godly soul that makes conscience of the means to say it, but this is thy shuffling to lay it at God's door, as though it stuck there; God tells thee plainly it does not stick at him, he would have all to come unto repentance, 2. Pet. 3.9. but thou wilt not come, and this is the deceit of thy heart to shuffle it from thee. In the third place, is it so, 3Vse. that the reason why thou dost not amend, is not because thou canst not, but only because thou wilt not? Oh than my Brethren learn to be humbled. This point calls for great humiliation. First, 3 use. Engage to humiliation. here lies especially the pride of the heart, not in men's cannots, but their will notes; when a soul does whatsoever it can, reforms as much as it can, uses as many means as it can, and as often as it can, this is not a proud heart: but a proud heart is that especially which stickest at ●●will not. If ye will not hear, my soul shall weep in secret places for your pride, Jer. 13.17. mark, for your pride, if you will not, he does not say if you cannot, my soul shall weep for your pride, if ye stick at a cannot, but if ye stick at a will not; do not think this point does lift up men's wills, no, this point does as much beat at the humbling of the will, as any point under heaven; for here lies all the pride of the will, and therefore here ye must be humbled. Secondly, here lies especially the hardening of the heart: when a man sticks at a cannot, he does not more and more harden his heart, but only sticks at the same hardness he had. Beloved, thou dost then harden thy heart when thou wilt not obey, and therefore here's most need of thy humbling, to be humbled for thy will notes; its said of Pharaoh he hardened his heart, Exod. 9.34. what follows? He would not let the children of Israel go: thy will notes these are they that harden thy heart; dost thou complain of the hardness of thy heart? O go and humble thy soul for thy will notes, these are the hardners of thy heart, nay let me tell thee, thou hast no hardness of heart, no more than an infant or a babe, but only that which thy will notes have made thee, and therefore thou hast great reason to be humbled for thy will notes. Thirdly, here lies especially the stubbornness of the heart; when a child that is commanded by his Parent to obey sticks at a cannot, he obeys as far as he can, but only he sticks at a cannot, he is not stubborn; stubbornness is when one sticks at a will not; if a man have a stubborn son which will not obey the voice of his Father, Deut. 21.18. so here lies especially the stubbornness of thy heart, and therefore here's most humiliation required. Fourthly, here lies the greatest despisings of the Commandments of God; authority is never so much despised as when men will not submit to it: a father's despised when a son will not hear him; and a master's despised when his servant will not do as he bids him; nay a commandment cannot be despised but by will notes, it may be omitted, and not obeyed by cannots, but it cannot be despised but by will notes; if ye shall despise my statutes, so that ye will not do all my commandments, &c. Levit. 26.15. O what infinite reason hast thou to be humbled, that despisest the Lord? He cannot endure that men should despise him; he can put up any other wrong rather than this, that men should despise him: but to be slighted and despised he will not, cannot endure it. For three transgressions of Judah, and for four I will not turn away the punishment thereof, because they have despised the law of the Lord, Amos. 2 4. he will not turn away the punishment of this sin, when men do despise him; what infinite need than hast thou to be humbled under thy will not, thou despisest the commandment. Here's a word to you that are godly; 4 use. To quicken the thankfulness of the godly. O what mercy hath the Lord showed to you, and how ought you to be thankful! never was there such mercy as this, to show mercy to the wilful: O woeful soul, be his misery never so great, he's not the fit object of mercy; for though misery be mercy's object, Note yet joined with wilfulness it's not to be pitied: you have been as wilful as any, all cut out of the same rock; the Lord hath not only helped you to mercy and grace, but also to a will to take it. When Lot was unwilling to go out of Sodom, the Lord took him by the arm, and carried him perforce; now now see how the Text expresses it: the Angels took hold of his hand, the Lord being merciful unto him▪ and they brought him forth, Gen. 19 16. As if he should say, would you fain stay? you shall not; would you stand lingering to be consumed with fire and brimstone? you shall not: the Lord was merciful to him whether he would or no. So you had no mercy on yourselves, but the Lord had; ye were wilful against mercy, and the Lord fastened mercy on you, whether you would or no; he commanded his loving kindness, Psalm. 42.8. go mercy and seize on them, go loving kindness, and make them take ye; not as though God converted you against your wills: for when he converted you, your unwillingness was taken away; but he made you of unwilling, willing. Oh the infinite mercy of God, and the infinite cause you have to be thankful. 5 use. A seasonable Item to all rebellious spirits In the fifth place, to you that stand out in your wilfulness still; is it so that ye stick at a will not? then be exhorted to be much in abasing yourselves before the Lord: your stoutness is intolerable, that you dare set up the briars and thorns against God in battle; down with them and be wise: you harden your own hearts, and disable yourselves more and more for repenting of it; ye despise the Lord's name, by the stubbornness of your froward will, you can never be saved except your wills stoop: before Christ will meddle with a soul, he'll first ask, art thou willing? as he asked the blind man, what wilt thou that I do unto thee? Lord says he that I may receive my sight, Luk. 18.41. So the first question he puts to thee is, what wilt thou? Lord that I may be humble, converted, purged: if thou be'st wilful, though he never take thee in hand, Psal. 81 11. but leave thee to thyself, he will be justified in thine eternal confusion. First, Consider. Is it not enough that thou hast willingly fallen in Adam, but thou must willingly stand out again? God now calls thee to means of grace, thou hast stood out once all ready, and wilt thou be wilful to stand out again? as Israel, though in a mistake, said to their brethren, is the iniquity of Peor too little for us, from the which we are not cleansed to this day? but that ye must turn away this day too? Iosh. 22.17. So may I say, is your willing apostasy in Adam too little for you, from the which ye are not cleansed to this day? but ye must willingly stand out against Christ too? Secondly, consider the very Saints of God that have not half so many will notes as you, that stick more truly at a cannot; I would do the good but I cannot. I say the very Saints of God they labour to humble themselves every day: O wretched man that I am says Paul, Rom. 7.24. does Paul cry out, Oh wretched man that I am? he was a Saint of God, and heir of heaven, and sure of bliss; does he cry out of himself, that he was wretched? oh what infinite need than hast thou to be humbled! Thou art yet a child of hell, an heir of damnation, wilful in thy sins to this hour, Oh wretched man that ● am! Thirdly, consider the more shameful ones sin is, the more reason to be humbled; thy sin is most shameful; for thou corruptest thyself, they have corrupted themselves, Deut. 32.5. so thou corruptest thyself, thy will corrupteth itself. Nay fourthly, consider there's no greater shame then to make away one's self; thou destroyest thyself; Oh Israel thou hast destroyed thyself. More credit to be stabbed by the high way, Hos. 13.9. nay more credit to be hanged on a Patibulum as a Malafactor, then to murder one's self. Put him into a hole, drive a stake through his body, set a Monument of shame on him. (I do not know whether it be so among you, but) it is so in some places, when a man murders himself. wilful disobedience is soul-murder. So thou dost murder thyself, nay more thy best self; thou makest away thy soul. Be vexed then with thy wicked will, what a mad man am I? I will have this lust, and I will have that passion, like the people, we will have a King over us; 1 Sam. 12.12. no says Samuel, the Lord your God, is your King; nay but we will have a King. So thou art wilful, and thou wilt do thus; Oh do not do it, the Lord hath forbidden thee? Nay but I will do it. Thus thou art wilful, and thou wilt to Hell; vex thine own heart with this. When a wilful Malefactor, comes afterwards to know that if he had not been wilful the judge would have saved him, Oh how will it vex him! he could even rend his own hair and tear his own flesh, what a mad ●an was I! I forsook mine own Clerg● so thou forsakest thine own Clergy, ●●●e own mercy; they that observe lying vanities forsake their own mercy, Jonah 2.8. vex thine own heart with it, say I have forsaken mine own mercy. Fifthly, consider if you would but vex your own souls with this serious consideration, it would make you kick your lust under foot, and cry out upon them, out upon you, get ye hence, as they cried out upon their Idols, Esay 30.22. get ye hence, yet ye hence; here is no entertainment for you from henceforth. I forsake mine own mercy as long as I keep you. Having showed you that except your belief of this point be rooted in your hearts, ye can never be humbled; FIrst, because hereby you excuse yourselves from all your transgressions besides original. Nay secondly, ye excuse yourselves for your original sin too. Nay thirdly, you make all your sins to be nothing but infirmities, invincible infirmities. Nay fourthly, you commend yourselves more than God. Nay fifthly, you block up the way to the throne of grace. Nay sixthly, you cast all the blame upon God. First, because you lay the blame upon nature. Secondly, because you cast the blame on temptations. Thirdly, because you lay the blame on the times. Fourthly, because you lay the blame upon the commandment. Nay seventhly, you find fault with all the dealings of God. Oh take heed then of these base pleas and pretences; for That I may interpose four or five particulars unnamed. First, this same pleading is the cause why you are lazy and idle in the use of the means; namely because ye suffer your hearts to plead, Oh we cannot do thus. We cannot beat down this evil; why did the unjust Steward refuse honest labour to work for his living. i cannot dig says he, Luke 16.3. therefore he refused to labour; so this is the cause why ye pray no more, and reform no more, &c. Ye set your hearts thus to plead, I cannot do it; This is the reason why ye are backward to labour; how know ye what may be done if ye would buckle to labour? but alas, i cannot do it say you; and therefore ye are dead and dull and sluggish to every good Ordinance. Shake off these lazy hearted pleas, otherwise ye'll never buckle to labour. Secondly, this same pleading brings up an ill report upon piety and godliness; generally men think religion is so irksome, and holiness is impossible. We cannot be Saints, and we are not able to be so holy; these pleas bring an evil report on Religion. Like the spies that brought an evil report upon Canaan. Num. 13.23. What says the Text in the verse going before? we be not able to get it, say they, verse 31. this made the rest of the people think hardly of their going into Canaan; they generally thought it was to very little end. Oh they were not able to win it; so ye bring an evil report upon the Heavenly Canaan, the flesh is too strong, the devil too strong, temptations too strong, and its impossible to grapple with them all, we are not able to get mastery. I say this brings up an evil report on Religion, ye discourage one another. I cannot get quickening, and I cannot deny myself. Ye bring up an evil report upon these duties, and ye are guilty of the evil report that goes up and down. Thirdly, this same pleading is a murmuring against God. q. d. why d●es God give me such commandments, that I cannot observe? Why does he charge me to root out a lust that I cannot root out? this is to murmur against God. Like those murmuring Disciples in the gospel, when they were told they must feed upon Christ, and as the body feeds upon meat, so your souls must feed upon Christ; this is a hard saying, who can hear it say they? Christ construed this speech to be murmuring, Joh. 6.60.61. We cannot do this, and this is so hard we are not able to do it. The Text says it was murmuring, when Jesus knew in himself that his Disciples murmured at it; that pleading of a cannot was a murmuring. So when thou grumblest on this manner I cannot walk thus, I cannot believe thus, &c. this is to murmur against God, nay this will bring thee to apostasy at last, if thou suffer thy heart to plead thus. May be now thou art a forward professor, yet be'st thou never so forward, and favourest any lust, and I cannot give it over, I cannot root it out, &c. I say this will break thy neck at the last, if thou dost not look to it. So it was with those forenamed Disciples, they were very forward Professors, for they were the Disciples of Christ says the Text; yet those Disciples, they went away back and walked no more with Christ, vers. 66. their pleading of their cannots, drove them to apostasy; they went away back. So thou wilt go away back, and fall into apostasy if thou suffer thy heart to stand pleading of cannots in this manner. Fourthly, this is the sawsiest excuse of all excuses, many sinners excuse their own selves, but there is more mannerliness in all their excuses; I pray thee have me excused says one. I have bought five yoke of Oxen, and I pray thee have me excused; says the other, I have bought a purchase, I pray thee have me excused. These though wretched excusers and turned out from all mercy, yet they were somewhat more mannerly; but I cannot come, sayest thou; I have married a Wife, and i cannot come, Luke 14.20. this is a most saucy excuse, thou tellest Christ in plain terms, I cannot come, q.d. ye may even save your labour to invite, for this is the short and long, as we say, I cannot come. This I put in only by the by. I showed you some of the deceits of the heart in pleading these cannots. First, How it lies unto God. Secondly, how it dallies with God. Thirdly, how hereby it puts off the word. And then I showed you the strong reason we have to be humbled under these will-nots. First, because here chiefly lies the pride of the heart, not in men's Cannots, but in their will-nots, Jer. 13.17. Secondly, here lies chiefly the hardening of the heart, Ex. 9.34.35. Thirdly, here lies chiefly the stubbornness of the heart, Deut. 21.18. Fourthly, here lies chiefly the greatest despising of the commandments of God, Levit 26.15. Fifthly, now to go on, here lies the reason why Divines say that the conversion of a sinner is a harder work than the Creation of Heaven and Earth; for thus they do reason. When God created Heaven and Earth, he had nothing to resist him; as he had nothing to help him, (he made all of nothing) so he had nothing to resist him. There was but one difficulty in the creation of Heaven and Earth; but in the conversion of a sinner there be two difficulties. First, here is the same difficulty that was in creation, for God makes a Convert of nothing; he had nothing to help him, not one thought, not one desire, not one good inclination, and therefore the Scripture calls it a new creation; Note. whosoever is in Christ is a new creature, 2 Cor 5.17. that is, is created anew. And therefore, there was nothing praeixistent, no not one thought, all the thoughts of men are only evil, and that continually. So there is the same difficulty, that was in the Creation of Heaven and Earth; and then Secondly, there is another difficulty more than there was in the Creation; for as there was nothing praexistent to help, so there was nothing to resist. But here is something to resist, the will it resisteth; now the Cannot does not resist. No, the bestowing of the new powers is no more than another Creation. But the changing of the will is more than another Creation; for the will it resisteth, yea and it sets all the soul a resisting. carnal reason resisteth, carnal desires they resist, all the soul it resisteth; and the greatest resistance of all is the resistance of the will; for the will is the utmost strength of the soul. And therefore here lies the infinite difficulty of the conversion of a sinner, namely in the turning of the will; it requireth more power, than was required to the creation of Heaven and Earth. God puts himself forth more when he converteth a sinner, than when he created a World; and therefore the Scripture calls the day of conversion of men's wills, the day of his power. Thy people shall be willing in the day of thy power, Psal. 110 3. In the day of thy power; mark; it's called a day of God's power, when he converteth a people to be willing. Why? because the will did resist him; Note. nay God had his own self to resist him, anger steps in his way to resist him. Convert him not Lord, his wilfulness hath angered thee; Justice stepped in to resist him, save him not Lord, his sins have dishonoured thee. Nay, he had his mercy to resist him; mercy steps in, Lord he hath abused me, save him not. Indeed had a sinner yielded as soon as he sinned, mercy would not resist him; but mercy had be dealing with him, and he abused all mercy. And therefore he had mercy to resist, nay and wisdom one would think to resist too, what a wilful fool? pity him not Lord. There is no reason he should be pitied, if he will perish let him perish. I say in the conversion of a sinner, as there was nothing to assist him, so there was all to resist. The will does resist him, nay God had himself as I may so speak to resist him; yea, and mercy to resist him; it was not so in the Creation of Heaven and Earth. The creature had never provoked God not to create it; but the sinner hath provoked God never to convert him, so that now God must have power over himself if he mean to convert him. Oh then what infinite reason hast thou to be humbled; thou resistest God, as Stephen told the Jews, you have always resisted the Holy Ghost, Acts 7.51. so thou hast resisted God's spirit, yea, thy will does resist him, and that is the strongest thing to resist in the World. His word comes to convert thee, and thou dost resist his motions, his mercies, his corrections, his ordinances and all holy means to convert thee, thou dost resist them; nay his spirit contendeth within thee, and thou d●st resist him. I gave you five things to consider, what it is to stick at your will notes. I beseech you consider yet further, First, If you will not, God's Ministers have discharged their duties, and have left your blood on your own heads; they can go no further if you will not: the groom can but carry the Steed unto watering as we say, if he will not drink he cannot help it; so they can't help it, your blood lies upon your own heads, they have discharged their duties. When Abraham's servant objected, and how if the woman will not? Abraham he answers, if the woman will not be willing, than thou shalt be clear from my oath. Gen. 24.8. So Lord, how if they will not? may we say, nay if they will not, let them choose, thou art clear; the Lord hath sworn us to preach, and teach, and exhort, and reprove, and invite you to grace; but if we do so, and you will not, we can't help it, your blood is on your own heads; we have discharged our oath and our duty, we would be glad that you would; but if now you will not, we have discharged our duties. Nay, Secondly, if you will not, the Gospel hath delivered its errand, ye are guilty of your own everlasting perdition; the Gospel hath delivered its message, and this is the message, Whosoever will, let him take of the water of life freely, Revelat. 22.17. This message hath been delivered to you often; it's the last exhortation in the whole Bible: Note. like one in the evening of the market, he is even about to take down his standing; I have told you my lowest price, if you will have it, take it; if not, choose, I must be gone. So this is the end of God's book; as if he should say, I am even a closing up my book, speak quickly, if ye will, come, and welcome; but if not, I am gone. If yet you will not, you will not submit; nay but you will have your lusts, and your stomachs will not come down, you will not stir a jot beyond your painted civility and formality; you will not be more conscionable than you have been, nor frequent holy duties more than you have done: nor get more holiness than you have done, then if Will will have will, Will must win woe; the Gospel hath delivered its message. Nay, Thirdly, if you will not; the blood of Jesus Christ hath done that it came for: it came to tender you mercy upon very easy terms; to offer you grace and pardon, and salvation and Heaven, and all upon very free cost. If you had rather that sin should be your master, then that Christ should be your master; if you will not harken and obey, I say the blood of Christ hath done that which it came for; and your souls shall know ye shall be worse offered: you have knowledge of the truth, Christ hath offered you very fair, and you cannot but know it, and yet you will not submit to it; assure yourselves you shall be worse offered: for next to your will notes, comes Christ leaving you desolate. As Christ told Jerusalem, I would, but you would not; what follows? Behold your house is left unto you desolate, Mat. 23.37.38. So Christ would, and you would not; he he hath given you gracious offers, but you will not: therefore you may look to be worse offered, your souls to be desolate. Nay, Fourthly, If you will not, ye murder your own souls; when a man hath murdered himself, the Coroner comes and he does sit on him, and he inquires and he examines, and who hath murdered this man? and when he finds that it was himself that did murder him, so he concludes, and that man is branded for murdering of himself; so you murder your own souls. The Jews their souls were all murdered; well, when the Coroner sat on them, he concluded they had murdered themselves: O Israel thou hast destroyed thyself, Hos. 13.9. So if the Coroner set on thee, its most certain he shall find thou hast murdered thine own self; O what a company of you is there, your souls are quite murdered; one in one sin, another in another; who hath murdered these men? not God, he was ready to help them: not the Minister, he did use all means to save them; he hath not been wanting to teach them and exhort them. No, your own selves have murdered yourselves; you would be carnal, and you would be proud, and you would not lie down to the word: when the Coroner sits on you, he must necessarily conclude, you have murdered yourselves; your own wills have condemned you. You remember what exhortations we gave you. As ever you regard mercy to humble your souls, we told you the first question Christ asks, is, if ye be willing, as he asked the blind man, what wilt thou? Luke. 18.41. if thou be'st not willing, he'll never take thee in hand: the subjects of the kingdom of grace must be willing. Christ will never come into a soul, where his will may be affronted by another; Caelum non patitu● duos sole●. Heaven cannot bear two suns, nor one hearts two wills: if thy will be not crucified, and made agreeable to Christ's, Christ cannot dwell in thy heart; there would be two contrary wills in one heart; and this cannot be: if Christ come; he will have these and these lusts turned away, which thou wouldest fain keep; he will have this done and that done, and thou wilt not: two contrary wills can never stand together. No, if thy will be contrary to Christ, Christ's Will, will be contrary to thine; if thy will be to do that which will offend him, his Will will be to do that which will vex thee; If ye will walk contrary to me, I will also walk contrary to you, Levit. 26.23.24. No, no, your wills they must bow, or Christ will not take you in hand; the will is the general presupposition of all the whole gospel: Note. the sum of the whole Gospel is this, to deny a man's self and take up Christ's cross and so follow him; now see the will is presupposed as ready; if any man will come after me, let him deny himself, &c. Luke. 9.23. ne'er a commandment of the gospel, ne'er a promise, ne'er an one passage but presupposes the will; Christ will not open his mouth except thy will be brought down. An awakening hint, for ●here deemed of the Lord. A few words to you that are the redeemed of Lord, and so I'll make a conclusion of all. I pray God smite home this point into your hearts; for though your wills be tamed and subdued in regard of the wicked, you do not stand out as they do, nevertheless observe you this point: there's many a Canaanite that remains still in our bosoms, that we may thank our own wills for not rooting out. We do not put ourselves forth so much as we might, nor labour in the Lord so seriously as we might, nor walk so close as we might; oh beloved these these same will notes do us all the mischief that ever is done us. For First, Note. we never sin against gospel but only upon will notes; indeed we sin against the law in every of our cannots, but we never sin against the Gospel, but only in our will notes. The gospel requires nothing of a believer, but that which it gives him, and therefore we never sin against the gospel, but only in our will notes: this is the voice of the gospel {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} if any man will, John. 7.17. Oh then let us stir up ourselves, shall we sin against gospel? and sin against mercy? Secondly, We can never displease God but only upon will notes. I speak only upon God's people; we can never stain our acceptance with God, but only in our will notes; though we cannot but sin in our prayers, but sin in our duties, but sin in every thing that we do▪ yet this does not stain our acceptance with God, nor blemish it one whit, when God hath our wills: for if there be a willing mind, it is accepted according to that which a man hath, and not according to that which a man hath not, 2 Cor. 8.12. But when God would have us mend this, and we will not; and reform that and we will not; we let security and sloth break in to our wills, here and here only do we desplease our good God, this is a main thing to consider; is there but one thing wherein we may displease God, and shall we not take heed of that! Thirdly, Conscience can never condemn us but only upon will notes; when a child of God sins, and he cannot otherwise choose, his conscience can never condemn him. A child of God's cannots, be they never so many, nay if they were millions more than they are, they never hinder sincerity; sincerity is rooted only in the will, it is our will not that is the breach of sincerity, and therefore here only the conscience condemns; does our conscience reproach us in our ways? let us thank our will notes for this; have we little peace? it is because o' the rebellion of our will notes. Ah, ah, this is an infinite evil, for it hinders our comforts, it hinders our boldness of access to the throne of God's grace, it hinders our patience, and every good duty, this does us infinite hurt; it stabs to the heart, and wounds our very soul, when our conscience affordeth little peace, O it hinders very grievously; all this is long of our will notes, because we will not be so careful and so circumspect as we might. Fourthly, God can never be angry with us but only upon will notes; its true as long as a man is not in Christ, all the score stands, and God is angry for all; but God is angry for nothing but will notes in his children, as Nehemiah says of God's people in Judah, they would not hear, therefore God gave them up into the hand of the people of the land, Nehem. 9.30. God is not angry with his people for cannots, but only for their will notes; it is for our wilnots that God does not so go out with our Ministers, nor so quicken his word to your hearts. Note. It is for our will notes that he threatens our land, and begins to abridge us of our spiritual food, and shows ominous signs of his departing away from us, and are we not even sick unto death for these Will notes? We complain of our deadness, and what trow we is the cause, but our will notes? we complain of our corruptions and of the leanness of our souls, and whom may we thank, but our will notes? we might grow more than we do, what lets us, but our will notes? What makes some of us go down the wind? as we say; but because we will not stand on our guards. These, these, brethren, these will notes of ours, are the reason why God is provoked against us. O let us put forth ourselves, and shake of these will notes, lest anger break out, and there be no remedy; for ones crooked servant to be stubborn, it is but his kind: but for ones child to be stubborn, this angers the father indeed. FINIS. ERRATA. PAge 9 line 4. for yet read get, p. 44. l. 15. blot out then, p. 55. l. 18. for charm, r. c●urne, l. 19 for charmer, r. churner, p. 61. l. 34. r. will, p. 63. l. 8. r. hath, p. 66. l. 1. for those from, r. from those, p. 68 l. 4. for course r. course, p. 81. l. 16. for minius r. minus, p. 81. l. 22. for fourthly r. thirdly, p. 82. l. 24. for way r. away, p. 86. l. 8. for ●pight r. upright, p. 87. l. 9 for avide r. avoid, p. 88 l. 27. for the lack r. of the lack, l. 28. blot out thereof, p. 89. l. 23. for deed r. ●eede, p. 103. l. 22. for yet r. get.