The Christian Life Part 3 Volume 4, Part 3 · Chapter 4
CHAP. IV. Of Helps to Mortification, given us by the Spirit of God.
THE Motives, and Arguments for Mortification, which arise from considering the Mischiefs and Inconveniences of Sin, having been spoken to; I shall now proceed to such Helps to this Duty, as are given us by the Spirit of God: And I shall consider them under these four Heads,
First, THE external Arguments and Motives of the Gospel.
Secondly, THE external Providences of the Divine Spirit by which he excites us to our Duty.
Thirdly, THE Aids and Assistances which the Holy Angels give us, who are the Agents and Ministers of the Holy Ghost.
Fourthly, THE internal Motions and Operations of the Holy Ghost upon our Souls.
I. LET us consider the external Arguments and Motives of the Gospel; such as the Promises and Threats of it, the great Example of our Saviour describ'd in it, together with all those mighty Considerations out of his Passion and Resurrection, his Intercession for us at the right hand of God, and his Coming to judge the World in the last day: All which are the Aids and Assistances of the Holy Spirit, who hath revealed them to us, and demonstrated their Truth and Divinity by sundry miraculous Operations; which are therefore called the Evidences and Demonstrations of the Spirit. So that whatsoever there is in the Gospel to enable us to our Duty; whatsoever Counter-charms its Promises afford us against the Charms and Allurements of our own Lusts; whatsoever Antidotes its Threatnings prescribe us against the terrours of the Devil's Temptations; whatsoever Motives there are in the Life, or Death, Resurrection, and Intercession of our Blessed Saviour, and in his final Iudgment by which we must stand, or fall for ever: In a word, whatsoever Arguments the Laws or the Creed of our Holy Religion offer us, either to incite us to our Duty, or to enable us to baffle the Temptations of Vice; they are all from the Spirit, and consequently are to be reckon'd among those gracious Aids and Assistances which He affords us. And hence the Gospel, which teaches us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, is called the grace of God which bringeth salvation unto all men; Tit. ii. 11, 12. And in Rom. viii. 2. the Apostle calleth it the law of the spirit of life in Christ Iesus, by which he was made free from the law of sin and death: Nay, sometimes the Gospel is called the Spirit, 2 Cor. iii. 6. who also hath made us able ministers of the New Testament, not of the letter, but of the spiri; i. e. not of the Law, but of the Gospel, for the letter killeth, but the spirit giveth life: That is, as he elsewhere explains himself, the Law is a Ministration of Death, but the Gospel brings Life and Immortality to light: And that this is the Meaning, is plain from what follows, v. 7, 8. but if the ministration of death written and ingraven in stones was glorious, (which is a plain description of the Law of Moses) how shall not the ministration of the spirit be rather glorious? And consonantly hereunto by the Spirit we may understand the Motives and Arguments of the Gospel.
II. LET us consider the external Providences of the divine Spirit by which he excites us to our Duty, and doth many ways administer to our Reformation; which are so considerable a part of God's Grace and Assistance, that there are very few good Thoughts or Purposes that spring up in our Minds, which have not their Rise from some external Event of Divine Providence. And this we may easily observe, by following the Train of our own Thoughts, and pursuing the Stream of them to their Spring and Original: For though many times we find good Thoughts injected into us we know not how, nor whence; yet, if we do but curiously observe the Rise of our soberest Thoughts and Purposes, we shall generally find that it is some external Accident or other that occasions them. Either our Sin betrays us into some great Shame or Infelicity, or our wicked Designs are baffled by some intervening Accident, or some remarkable Iudgment meets us, as the Angel did Balaam, in the Road of our Folly and Wickedness, by which our stupid Consciences are many times startled into Reflections; or by some good Providence we are directed to a serious Book, or faithful Guide, or linked into some pious Family, or vertuous Association, by whose wise Admonitions, holy Examples, or friendly Reproofs, we are frequently inspired with good Thoughts, and serious Resolutions; and from these, or such like Providences ordinarily spring the Beginnings of our Reformation. So that it is no mean Assistance that the Divine Providence contributes to us; but by a thousand Arts of Love, and Methods of Kindness which we take no notice of, it administers to our Recovery, and serves the everlasting Interests of our Souls. Sometimes it removes Temptations from us, and keeps them at a distance, while our Lust is hot and ready to take fire, till it is cool'd and extinguish'd by sober Counsels: Sometimes by indiscernible Accidents it suggests good Thoughts to us, and raises good Desires in us; and then seconds those Accidents with such a Train of Events, as it knows will be most conducive to continue those Thoughts, and to nurse up those Desires into fixt and lasting Resolutions: In a word, it observes the molliafandi-tempora, and is infinitely watchful in the timing its Addresses, so as to strike while the Iron is hot, and to interpose when we are most apt to be persuaded and wrought upon. If therefore by these Assistances of the Divine Providence we do mortify our Lusts, we do it by the Spirit; who doth so order and dispose all those outward Events, and Accidents, as may be most conducive to our Amendment.
III. LET us consider those Aids and Assistances, which the holy Angels give us, who are the Agents and Ministers of the Holy Ghost; whom he sends forth to succour and assist us in the Discharge of our Duty. And hence Heb. i. 14. they are said to be ministring spirits sent forth to minister for them who shall be heirs of salvation: And in pursuance of this their Ministry they are said to pitch their tents round about those that fear God, Psal. xxxiv. 7. and God himself hath promised to give his Angels charge over them to keep them in all their ways, in the xci. Psal. 11. which Expressions, I confess, do immediately refer unto the outward and temporal Protection, which good Men do receive from the holy Angels: But since those blessed and benigne Spirits are so much concerned in Humane Affairs, we cannot but suppose that, so far as their own Ability, and the Laws of the invisible World will permit them, they are ready to succour our Souls, as well as Bodies; and to contribute to our eternal, as well as temporal Interests; especially considering that of our Saviour, Luk. xv. 10. that there is joy in the presence of the Angels of God over one sinner that repenteth. And if they are so far concern'd in our Repentance, as to rejoice in it, to be sure they will and do promote it; since in so doing they contribute to their own Ioy Now the holy Angels, being the Ministers of the Divine Providence, have great Advantages of assisting us in our Duties, and serving the Interests of our Souls; which Advantages to be sure their own Goodness and Benignity will prompt them to make the utmost Improvement of. They have many Opportunities to present good Objects to us, and to remove Temptations from us; of disciplining our Natures by Prosperities and Afflictions, and of ordering and varying our outward Circumstances, so as to render our Duty more facile and easy to us. And besides, as they are Spirits, they have a very near and familiar Access to our Souls; not that they can make any immediate Impressions upon our Understandings, or Wills, which is a Sphere of Light to which no created Spirit can approach, but is under the immediate Oeconomy of the Father of Spirits: But yet being Spirits, I conceive, they may easily insinuate themselves into our Fancies, and mingle with the Spirits and Humours of our Bodies; and by that means suggest good Thoughts to us, and raise holy Affections in us. For that they can work upon our Fancies is apparent; else there could be neither Diabolical, nor Angelical Dreams: And if they can so act upon our Fancies, as to excite new Images and Representations in them, they may by this means communicate new Thoughts to the Understanding; which naturally prints off from the Fancy all those Ideas, and Images which it sets and composes. And as they can work upon our Fansies, so they can also upon our Spirits and Humours; else they have not the Power of curing, or inflicting a Disease: And by thus working upon our Spirits, they can in some measure moderate the Violence of our Passions; which are nothing but the flowings and reflowings of the Spirits to and fro from the Heart: And by working upon our Humours they can compose us to such a sedate and serious Temper, as is most apt to receive religious Impressions, and to be influenc'd by the Motions of the Holy Ghost. These things I doubt not but the blessed Angels can do, and many times do, though we perceive it not: And though possibly by the Laws of the World of Spirits they may be restrained from doing their utmost for us, that so we may still act with an uncontrouled Freedom, and be left under a Necessity of constant and diligent Endeavour; yet doubtless their Assistance is not wanting to us; but as the evil Angels are always ready to pervert and seduce us, so the good are no less ready to reform and recover us. And since whatsoever they do for us, they do as the Agents and Ministers of the Divine Spirits; whatsoever we do by their Assistance, we do by the Holy Spirit.
Fourthly and Lastly, LET us consider the internal Motions and Operations of the Holy Ghost upon our Souls. For besides all those Assistances which the Holy Spirit vouchsafes to us by his Word, and his Providence, and his Holy Angels; he does also very powerfully aid and help us by his own immediate Motions, and Suggestions. For that the Ministrations of Religion have been always accompanied with the internal Operations of the Spirit, is evident from that miraculous Success that Religion hath found in the World: For I cannot imagine how Christianity, that never was beholding to humane Force and Power, but instead of that found all the Powers of the World armed against it, and had so many mighty Prejudices to combate, before ever it could be admitted to speak with Mens Reason; I say, I cannot imagine, how under such Circumstances it could have thriv'd and flourish'd as it did, had it not been accompanied with an invisible Power, from above. For how did it triumph in its very Infancy over all the Power and Malice of the World, growing like the Palm-tree by Depression, and conquering in the midst of Flames? What wonderful Alterations did it make in the Lives and Manners of Men, transforming in an instant the debauch'd and dissolute into Patterns of the strictest Temperance and Sobriety, and with its mighty Charms turning Wolves into Lambs, and Vulturs into Tuttle-doves? Which wondrous effects were so very frequent, that the Heathens themselves took special notice of them; which, as St. Austin tells us, made them to attribute its Success to the Power of Magick; thinking it impossible that it should do such Wonders, without the Assistance of some powerful Spirit. And indeed it is not to be supposed, how it should work such strange and suddain Alterations in Men, by its external Arguments and Motives, without a divine Power concurring with them and animating and enforcing them; and though now that Christianity hath gotten such footing in the World, and is become the Religion of Nations, the divine Spirit does not ordinarily work upon Men in such a strange and miraculous way; but proceeds in more humane Methods by joyning in with our Understandings, and leading us forward by the Rules of Reason and Sobriety; so that whatsoever Aids it affords us, they work in the same Way, and after the same Manner, as if all were performed by the Strength of our own Reason; yet we have a standing Promise which extends to all Ages of Christianity, that to him who improves the Grace which he hath already, more Grace shall be given; that if we work out our salvation with fear and trembling, God will work in us to will and to do; and that he will give his holy Spirit to every one that sincerely asks, and seeks it. For of the Performance of this Promise, there are none of us all but have had many sensible Experiences; for how often do we find good Thoughts injected into our Minds we know not how, nor whence? How frequently are we seiz'd with strong and vehement Convictions of the Folly and Danger of our own Wicked courses, even in the midst of our loose Mirth and Iollity, when we are rock'd into a deep Security, when we have endeavour'd to chase good Thoughts from our Minds, or to drown them in Sensuality and Voluptuousness? How often have we been haunted with their Importunities, till we have been scar'd by them into sober Resolutions? And when we have complied with them, what Ioys and Refreshments have we sometimes found in the Discharge of our Duty, to encourage us to Perseverance in Well-doing? All which are plain and sensible Instances of the internal Operations of the Holy Spirit upon our Souls: So that when we comply with these inward Motions of the Holy Ghost, so as to forsake those sins which they dissuade us from, we do then mortify the deeds of the body by the spirit.
FROM the Consideration of these Benefits by the Spirit of God, many useful Inferences may be deduc'd: And First, From hence we may discern the Necessity of the Spirit, to enable us to mortify the Deeds of the Body. And indeed considering the Infirmity of our Natures, and the many Temptations we have to encounter, how we are habituated to a Sensual Life before we are capable of exercising our Reason, and how much our Wills are biass'd by our Carnal Inclinations; it is hardly to be imagined, how we should ever be able to retrieve our selves from the Power and Dominion of our own Lusts, without some supernatural Aid and Assistance. For tho' we have an Understanding capable of distinguishing between Good and Evil, and of discerning all those Advantages and Mischiefs that are inseparable unto vertuous and vicious Actions; though we have a Will that can comply with the Dictates of right Reason, and is no ways determined and necessitated to Evil; and though we can do whatsoever we will: Yet if besides those Motives which arise out of the Nature of Virtue and Vice, we had not supernatural Arguments to assist us, our Inclinations would certainly prove too strong for our Reason. If the lascivious Wanton had no other Arguments to oppose against the Temptations of Lust, but that it vexes him with Impatience, fills him with mad and ungovernable Desires, torments him with Fear and Iealousie, betrays him into Sickness and Poverty, and the like; How can it be expected that such slender Arguments should prevail against the Importunities of his depraved Appetite? If the covetous Oppressour had no other Motive to confront his Lust with, but that his Injustice exposes him to the Hatred of those whom he injures, and violates the Laws of Society, and consequently is destructive of the Publick Good, in which his own is involved; alas! What thin Arguments would these be to him, in comparison with the Temptations of a Bag of Gold? And though to these natural Arguments God hath added sundry supernatural ones in the Revelation of the Gospel, such as are in themselves sufficient to check our most outragious Appetites, and to baffle the strongest Temptations; Yet alas! our Thoughts are so squander'd among this great Multiplicity of carnal Objects that surround us, that did not the Divine Spirit frequently suggest those supernatural Arguments to us, and by the powerful Influence of his Grace keep our Minds intent upon them; we should never recollect our selves to such a thorough Consideration of them; as is necessary to persuade our selves by them into a lasting Resolution of Amendment. So that we have very great need both of the outward, and inward Grace of God; for though we can deliberate what is best to choose, and choose what we find best upon Deliberation; yet we are like Men standing in bivio, between two contrary Roads, and are naturally indeed free to turn either to the Right hand or to the Left; but on the Left-hand way there are so many Temptations perpetually beckoning to us, and inviting us unto that which is Evil, and our brutish Passions and Appetites are so ready upon all occasions to yield and comply with them; that we should certainty go that way, did not the Holy Spirit importune us with strong Arguments to turn to the Right-hand way of Vertue and Goodness.
II. WE may learn from hence the Necessity of our Concurrence with the Spirit, For the Spirit of God works upon us in such a way, as is most congruous to our Free and Rational Natures; that is, it doth not act upon us by mere Force, or irresistible Power, but addresses to our Reason, with Arguments and Persuasions, and so moves upon our Wills by the Mediation of our Understandings: But when He hath done all, He leaves it to our own Choice whether we will reject, or embrace his Proposals. For although I firmly believe, as no Man would be wicked, were he not invited by the Temptations of sin, so no Man would be good, were he not solicited by the Grace of God; yet I see no Reason to imagine, that either the one, or the other invades the Liberty of our Wills. The Temptations of Sin indeed incline us one way, and the Grace of God another; but when all is done, they leave us free to choose or refuse, and neither the one nor the other forces or necessitates us. And hence the Successes of the Divine Grace are in Scripture attributed to the Disposition, or Indisposition of the Subject it acts upon: So Matth. xi. 20, 21. Then began he to upbraid the Cities, wherein his mighty works were done; woe unto thee Corazin, woe unto thee Bethsaida; for if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. From whence I argue, that that Grace which would have converted Tyre and Sidon, was not irresistible; for if it had it would have converted Corazin and Bethsaida too: For how could they have resisted irresistible Grace? And why should it not have had the same Effect on the one, which it would have had on the other; had there not been something in the one which was not in the other, which did actually resist and vanquish it? And so likewise in the Parable of the Seed sown in the High-way, the stony, thorny, and good Ground, Matth. xiii. the Reason why the Seed prospered in some, and not in others, is plainly resolved into the different Condition of the Soil: for as for those that either considered not at all, or not enough, the Seed of the Divine Grace proved altogether ineffectual to them; but as for those who had so throughly consider'd its Proposals, as to form in their Minds a firm and settled Judgment of them, it produced in them a most fruitful Spring of Virtues and good Works. Which is a plain Argument that the Successes of God's Grace depend upon the Concurrence of our Endeavours with it; for had it wrought irresistibly upon these different Soils, it must have had the same Success in all. And indeed it is infinitely unreasonable to expect, that God should make us good irresistibly, without the free Concurrence of our own Will, and Endeavours; since by so doing he must offer Violence to the Frame of our Beings, and alter the established Course of our Natures; which consists in a free Determination of our selves, according to the Dictates of our own Reason. For that which is irresistible must necessitate the Subject upon which it acts; and therefore if we are impell'd to be good by a Power which we cannot resist, it is not in our Power to choose whether we will be good or no. Wherefore though God be infinitely desirous of our Happiness, and ready to contribute whatsoever is necessary to promote it; yet he will not effect it by necessary Means and Causes, but in such a way only as is fairly consistent with the Liberty of our Wills: that is, he will not save us without our selves, whether we will or no; but take our free Consent and Endeavour along with him. And having done all that is necessary to persuade us, he expects that we should consider what he saith, and upon that, consent to his gracious Proposals, and express this Consent in a constant Course of holy and vertuous Endeavours: and if we will not do this, we cannot be sav'd, unless God work a Miracle for us, and alters the Course of Nature; which is the great Law by which his Providence doth govern all the Beings in the World. And this we have no Reason to expect, either from the Goodness of God's Nature, or from any Revelation he hath made to us: not from the Goodness of his Nature; for why is it not as consistent with that to govern us as free Agents, as to make us such? Not from any Revelation of his Will; for that indispensably exacts our free Concurrence with his Grace, and Assistance, and requires us to make our selves a new Heart, to cleanse our selves from all filthiness of the flesh and spirit, and to work out our own salvation with fear and trembling. 'Tis true, God is also said to work in us to will and to do, to create in us a new heart, and to create us in Iesus Christ unto good works: Which seemingly repugnant expressions can be no otherwise reconciled, but by supposing God and Man to be Ioint-Causes contributing to the same Effect; so that where God speaks as if He did all, we must suppose the Concurrence of our Endeavours; and where he speaks as if We were to do all, we must suppose the Concurrence of his own Grace.
III. WE may be assur'd from hence of the Certainty of Success, upon such a Concurrence of our Endeavours with the Spirit of God: which plainly implies the Assistances of the Spirit to Be within our Power, as being in an inseparable Conjunction with our sincere and faithful Endeavours. And that they are so, is apparent; for as for the outward Assistances of the Spirit, which are the powerful Arguments and Motives of the Gospel, we have them always at hand, and may make use of them when we please; we have a free Access to this divine Armoury, and may at any time furnish our selves with sufficient Weapons to assoil the most formidable Temptations: And as for the inward Aids of the blessed Spirit, God by his own free Promise hath inseparably entailed them upon our honest and pious Endeavours. Thus he hath promised to give his grace to those who humble themselves, and to draw nigh unto them who submit themselves to him: Iam. iv. 6, 7, 8. and unto every one that hath, that is, improveth what he hath, he hath promised it shall be given and that he shall have abundance: xxv. Matth. 29. and to every one that asketh sincerely and honestly, he hath promised to give his Holy Spirit, Luk. xi. 13. And thus by his own free Promise he hath tied his Spirit to our Endeavours, so that we may have his Assistance when we please; he being confined by his own Promise to be ready at our Call, and to come in to the Aid of our Endeavours, whensoever we shall need and ask his Assistance. And having such a powerful Second engaged in our Quarrel, what Reason have we to doubt of Success and Victory? For what Lust is there so strong that we may not subdue? What Habit so inveterate, that we may not conquer? What Temptation so powerful that we may not repulse, whose endeavours are thus seconded with Almighty Aids from above? For now whatsoever the Divine Spirit can do in us, we can do; because we can do that, which being done, will infallibly oblige him to concur with us: And though we cannot conquer our Lusts in our own single Strength, yet we can by our Endeavours engage him on our side, who is both able and willing to enable us to conquer them. So that if we will, we may be invincible; and there is no Temptation can be too strong for us, if we do not by our own Sloth, and Cowardice disingage the Almighty Spirit from assisting us.
IV. FROM hence we may perceive how much Reason there is for our continual Prayers, and Supplications to God; since it is so apparent that our Victory over Sin, and consequently our eternal Welfare doth so much depend upon the Aids and Assistances of the Spirit of God; and since God is so ready to give his holy Spirit to us, whensoever we sincerely ask and desire it. Now the great Reason of Prayer is Want, and the greatest Encouragement to it is Assurance of Supply; but there is nothing in the world that we have more Need of, and (if we faithfully seek it) nothing that we can have more Assurance of, than the gracious Influence of the Holy Ghost. We have as much Need of it, as of our daily Bread; because our Souls will starve and famish without it: And we have as much Assurance of it, as the sacred Word of the God of Truth can give us; because He hath promised it to us who can as soon cease to be, as to be faithful: And therefore if after so much Need and Encouragement, we do neglect our Prayers, and turn our backs upon the Throne of Grace; it is a plain Argument, that either we are wretchedly insensible of our Need of God's Grace, or causelesly suspicious of the Truth of his Promise. And doubtless he that can pass day after day without putting up one Prayer to Heaven, that can venture himself among the infinite Snares and Temptations of this world, without imploring the Divine Aid and Protection, is a very bold and fool-hardy Sinner; one that declares he regards neither God, nor his own Soul, and that he cares not what becomes of him either here, or hereafter. Methinks did we but soberly consider how much we want God's Grace, and how ready He is to afford it us; we should as soon venture to rush naked into a Battle among Squadrons of Swords and Spears, as to go at any time into the World without God, to hazard our immortal Souls in the midst of such a numberless Battle of Temptations, without arming our selves by Prayer with the Divine Grace and Assistance. Wherefore since we have so much Need, and (if we seek it) so much Assurance too of the Spirit of God; let us take that excellent Counsel of the Author to the Hebrews, Heb. iv. 16. Go boldly and importunately to the Throne of Grace that we may obtain mercy and find grace to help us in the time of need▪
V. FROM hence we may perceive the indispensable Necessity of our faithful and sincere Endeavours, in order to the m…rtifying our Lusts. 'Tis a strange Principle which some Men have taken up, that if their Names are recorded in the eternal Roll of Election, they shall in time be made good by an irresistible Grace; and that if they are not, they shall never be good at all, though they should endeavour it with their utmost, Power and Diligence: And so they think, their best way is to lye still in the Harbour, and expect the Event; concluding it in vain to begin their Voyage towards Heaven, without an irresistible Gale from thence. A Doctrine which I doubt too many Men have improved to their own everlasting Ruin; though it hath no Foundation at all in Reason, and hath nothing to support it self, but a few mistaken Phrases of Scripture. But he that shall impartially consult the whole Current of God's Word, will find that the ordinary Language and Sense of it is this; that God desireth not the death of a sinner, but would have all men to be saved; but because he would save us in such a Way as is congruous to free Agents, and not by fatal and necessary Means, therefore he indispensably exacts the Concurrence of our Endeavours; that we should run the Race that is set before us, and strive to enter into the strait gate, and that by patient continuance in well-doing we should seek for honour and glory and immortality. And from any thing that God hath said to us, we have as much Reason to hope to be nourish'd without Eating, as to be sav'd without Endeavour. 'Tis true, God hath promised by his Grace to cooperate with us, to joyn in with our Faculties, and bless our virtuous Essays; but he is by no means obliged to work for us, while we sit idle; to mortify our Lusts while we feed and pamper them; or to purify our Minds, while we go on to pollute them with all the Filthiness of the Flesh and Spirit. No; if we would that God should assist us, we must do what we can for our selves: We can attend upon the ordinary Means and Ministries of Salvation, we can ponder and consider the great Motives of our Religion, and abstain at least from the outward Acts of Sin, and implore the Divine Aid to prosper and succeed our Endeavours: And if we will do but this, and what else is in our Power, let us then blame God, if we are not successful; and if we die in our Sins, let us charge his Decrees with our Ruine. But if we will disregard the publick Ministries of Religion, and wilfully excommunicate all good Thoughts from our minds; if we will comply with every Temptation to sin, and refuse to crave Assistance from Heaven against it; we have none to blame for our Ruin but our selves. For God hath told us before-hand▪ that He will not save us without our selves; and therefore he that is to go a long Journey, hath as much Reason to sit down in hope to be snatched up into the Air by Whirlwind, and so to be carried on the wings of it to his appointed Stage; as we have to neglect our Endeavours for Heaven, in expectation to be haled and snatched up thither, by the Almighty Pulleys of an irresistible Grace. Let us not therefore upon this vain Presumption sit still any longer with our hands in our bosoms, lest we perish in our Sloth, and expose our own Souls to everlasting Ruin, by an idle Expectation of being irresistibly saved.
VI. FROM hence we may discern the Possibility of keeping the Commands of God, in that God by his Spirit doth so powerfully aid and assist us. For supposing we cannot keep the Divine Law by our own single Strength and Power, yet it is apparent that we can do that which will oblige the Divine Spirit to assist and enable us to keep it; that is, we can do our Endeavour, which being done, entitles us to the Promise of Divine Grace, and Assistance. And though we cannot do all our selves, yet since we can do so much as will certainly oblige God to impower us to do the rest; it is already in our Power to do all, if we will. He that is strong enough to carry a Burthen of an hundred weight, but is required to carry two, may carry both; supposing that by bearing as much as he can, he shall certainly be enabled to carry the whole. Now God hath promised us by the Assistances of his Grace, whatsoever is wanting in the Power of our Nature; and therefore if we fall short of our Duty, and consequently of the Rewards of it, we can reasonably blame no one but our selves. For though we cannot do all in our own Strength, yet that we do not do all, is as much our Fault, as if we could; since we may do all through Christ, who would strengthen us, would we but do what we can. Let us therefore no longer cry out of the Impossibility of God's Commands, nor charge our Disobedience to them upon the unavoidable Weakness of our own Natures; since it is so plain, that our Sin is resolveable into no other Principle, but our own wretched Wilfulness and Obstinacy. But let us betake our selves to a serious and hearty Endeavour of doing our Master's Will; and if when we have done all that we can, we should then fall short of our Duty, and miss the Reward of it; we may then with good Reason call him an austere Man, for imposing tyrannical and impossible Commands, and expecting to reap where he hath not sown.
Seventhly and Lastly, WE may perceive from hence the Inexcusableness of Sinners, if they go on in their Wickedness. For God, you see, doth vouchsafe to us such plentiful Measures of his Grace and Assistance; that in the Strength of it we may mortify our Lusts if we will, and work out our own eternal Salvation: but if we will be negligent, and rather choose to perish in our Sin, than take the pains to subdue it by the Grace of God, our Folly is inexcusable; and no one can be charged with our Ruin, but our selves. For what could God have done more for us, than he hath already done? He hath solicited us to forsake our Sin with the most important Arguments and Motives, tempted our Hopes with a Heaven of immortal Ioys, and alarmed our Fears with the Horrors of an endless and intolerable Damnation; so that we cannot go on in our Sin without leaping over Heaven into Hell, and wading through an infinite Ocean of Happiness into the Lake of Fire and Brimstone. He hath plainly told us, what the Event and Issue of our Folly will be; and warn'd us before-hand that if we will be wicked, we must be miserable: So that if after this we do go on in our Sin, we run our selves upon a foreseen Damnation, and leap into Hell with our Eyes open. He hath promised, that if we will seriously attempt our own Recovery, his Grace shall be sufficient for us, to back our Endeavours and crown them with Success: So that if after this we do persist in our Folly, we choose Destruction, and rush headlong into a Ruin which we might easily avoid. In a word, he hath again and again suggested good Thoughts to our Minds, and by an importunate Iteration of them hath frequently courted us to repent, and live: So that if still we persevere in our Impenitence, we stop our Ears to the Addresses of Heaven; and do in effect tell God, that we will not hearken to him, though our Souls are at stake, and 'tis no less than an everlasting Ruin that he dissuades us from. And what Remedy, or Excuse is there for such intolerable Obstinacy? So that it is a plain Case, God hath done so much for us, that there is not any thing wanting to our everlasting Salvation, but only our own Wills; and if we will not comply with his Grace and Assistance, he will not save us whether we will or no. So that when Inquisition shall be made for the Blood of our Souls, the utmost we can charge God with, is this; that he did not tie up our hands, to keep us from murdering our selves, with the Cords of an irresistible Fate; and by his invincible Power drag us to Heaven, whether we would or no. But if we have so little Regard of our selves, as to spurn at our own Happiness, it is not fit that God should force it upon us; and it would be a mean and unreasonable Condescension in him, to prostitute the Rewards of Virtue to those that wilfully refuse them. Wherefore if we perish in our Sin, after God hath done so much for us; he may fairly wash his Hands in Innocency over us, and charge our Blood upon our own heads: And how deplorable soever our Condition proves in the future State, God's Iustice will triumph for ever in our Ruin; and our own Consciences, in Consort with all the Rational World, will pronounce him to be most just and righteous in all his ways.