Natural and Moral Impotency, Discourse · Application 8

Natural and Moral Impotency · Discourse · Application 8

p. 178ƲSE, 8th.

HOw convincing is this diſcourſe to wicked men! how may we hence urge Impenitent Sinners till they be aſhamed!

Sirs, Will you not this day give up your ſelves to the obedience of Faith? why will you not? There is all the reaſon in the world you ſhould be willing to comply with the Goſpel. He made us of nothing, Redeemed us when worſe than nothing; hath made and continued us yet rational Creatures with freedom of will, in the ſence explained; we have yet a mind to know, and ability to chuſe the Good, and refuſe the Evil; and God hath made preparations of Heaven for us, and offers it to us on reaſonable and eaſie terms, and hath ſet Life and Death before us; So that nothing can undo you but your wilful Refuſal, as the Scripture every where teſtifieth, Jer. 13, 17. If you will not hear, my Soul ſhall weep in ſecret, &c. He doth not ſay, if you cannot, nor Scripture ſay any where, men cannot; in a ſenſe different form a will-not. verſ. 27. O Jeruſalem, Wilt thou not p. 179be made clean? When ſhall it once be? Mat. 23.31. How often would I have gathered you, and you would not? Iſa. 1.5. Why ſhould you be ſtricken any more, you will revolt more and more? prov. 5.20. Why wilt thou my Son, &c? Prov. 1.29. They hated knowledg, and did not chooſe the fear of the Lord, they would none of my Counſel, and deſpiſed all my Reproofs. Ezek. 3.7. But the houſe of Iſrael will not hearken to thee, for they will not hearken to me; for all the Houſe of Iſrael are impudent and hard-hearted.

Let me plead with you from that Scripture, Iſa. 5 3. And now, O Inhabitants of Jeruſalem, and men of Judah, Judge I pray you between me and my Vineyard. verſ. 4. What could I have done more to my Vineyard? Theſe words are not well Tranſlated, for in the Hebrew it is foreign Quid faciendum adhuc? What was there yet to do? What was there more to be done? Implying, they could plead nothing wanting on Gods part, that he ought to have done, they themſelves being appealed to as judges. Quid eſt quod debui ultrà faccre. So the Syriack, Arabick, and almoſt all Tranſlations; I find no Tranſlation akin to ours. The words in the Original are the ſame, 2 Kings 4.13, 16. What ſhall be done for her? And Heſter 6.6. What ſhould be done to the man whom the King delights to honour? Not, What could be done? Yet our p. 180Tranſlation hath afforded occaſion to ſome Learned Men of our own, to affirm with ſome colour from hence, that God doth as much as he can with fitneſs or Juſtice for every one; whereas, had it been well Tranſlated, it had altogether diſowned ſuch an Inference.

Theſe Words are Gods appeal to men about his Juſtice, What ſhould I have done more? What have I not done, that lay on me to do, to prevent your Ruine? Wherein have I been wanting to you? How came this about, That when I looked for Grapes, it brought forth wild Grapes? Was there any reaſon for it, that you can ſtand to? Have not I done enough, ſo as you muſt ſay, Your Deſtruction lies on your ſelves, and not on me?

He calls the men of Judah and Inhabitants of Jeruſalem to judg between him and his Vineyard; and, by his Vineyard, means the ſame Inhabitants of Jeruſalem. So that God hjere appeals to the Men themſelves againſt themſelves, which he would not do, if he did not know that he had a Compurgator within them, that their Conſciences muſt reſtifie for him againſt themſelves, that they had all things naturally neceſſary.

Now, you I am ſpeaking to, judge you. You are it may be apt to ſay, If God had done his part, I had done mine. God hath done his part, ſo as there was nothing wanting p. 181at firſt to keep adam from falling, that he ought to have done.

But to let this go, and to take things now as they are in this degenerate condition, and Hope brought-in a ſecond time; there is nothing now wanting on His part, that you may lay your ſecond Periſhing on him, and not on your ſelves.

Many are apt to think or ſay, we will juſtifie God becauſe we fell in Adam, but take things as they now are, and he hath not done enough; things are not brought a ſecond time to our choice, elſe we and others had not ſo gone on in our ſins, and therefore, if we do ill, let him blame himſelf and not us.

Do not now fly to other Countries, or ſuch as cannot underſtand what is ſpoken, I could ſpeak ſomething of them; But my buſineſs is to you that hear, and can underſtand what I ſay. And I ſhall ſhew you that he hath ſo done enough for you, that if he had done leſs for you by many parts, or not waiting ſo long; yet you could lay your Periſhing no-where but on your ſelves. God hath done a great deal more than he needed for you, to make you inexcuſable in periſhing the ſecond time.

Now bring forth your ſtrong Reaſons, What ſhould he have done more? What Iniquity have you found in him? Jer. 2.5. And if I can eaſily anſwer you, how eaſily p. 182can God and your own Conſciences;

Obj. 1. If you ſhall ſay, There is ſomething beſides wilful refuſal in mens periſhing: For this ſecond periſhing cannot be laid on many that periſh, for Chriſt never dyed for them.

Anſw. If this was ſo, I confeſs neither I nor any elſe could anſwer you. But Chriſt hath ſo far Dyed for you, as by his Death to obtain this, That if any man turn he ſhall live; and this law of Grace is made in his blood. He is able to ſave to the uttermoſt them that come to God by him, Heb. 7.25. No man ſhall ever be Condemned becauſe no price was paid for him; but only for refuſing that which was purchaſed for him, on the Terms whereon it was offered. The Scripture no where layeth the periſhing of Sinners, on the want of a price paid for them; but every where on their refuſal. You will not come to Me that you might have Life. Theſe Words imply that there is Life enough in Chriſt for you: and if you miſs of it, it is becauſe you will not have it. If Chriſt had ſo left out any, that he had not purchaſed, That if they believe they ſhall be ſaved; then you might charge miniſters with Falſhood, as well as you might if they ſhould Preach, If the Devils ſhould repent and believe they ſhould be ſaved, whom Chriſt never purchaſed this for.

p. 183Would Chriſt bid his Miniſters Preach the Goſpel to every Creature, He that Believeth ſhall be ſaved, &c. if it was not true? Would he bid them make ſuch Offers, and invite ſuch multitudes of Gueſts, if he was not ſure there was Proviſion enough for them all? Elſe this ſhould excuſe, and they might ſay, If we periſh this ſecond time for want of a Saviour, it is no fault of ours; this would be their Miſery and Calamity, but not through their refuſal of Mercy that they periſhed. You might elſe ſay at leaſt, There is ſome other Reaſon why men fall ſhort of Happineſs, and not only becauſe of their unbelief; Nay, their unbelief would be no reaſon at all of this Periſhing: The not taking Phyſick was no reaſon at all of a mans dying at ſuch a time, if it would not have ſaved his Life if he had taken it, no more than his taking any thing elſe, that is acknowledged to have no tendency to his Health. And it is in vain to ſay, For any thing, they knew, they might have been ſaved; or, They and others thought in the judgment of Charity, (as ſome ſpeak) that if they had believed, they might have been ſaved: for this is nothing, if the Truth was otherwiſe; and at laſt in Hell they will know the Truth was otherwiſe, and then not befool themſelves for not doing it.

p. 184Suppoſe a man thought a Pilgrimage to Jeruſalem would have ſaved him, and others thought ſo too, but in truth it would not; Can you ſay, if he did not go, he periſhed becauſe he went not that Pilgrimage? And will he befool himſelf when he underſtands it was to no purpoſe to have gone? If a man could perſwade them in Hell, Chriſt never Dyed for them, never purchaſed for them, that, If they had turned they ſhould have liv'd; he would take off a great part of their anguiſh by perſwading them not to befool themſelves for refuſing Grace and Mercy. The Rich man in Hell is repreſented by that Expreſſion, Send Lazarus to my Brethren, as one that thought that men on Earth, that are in danger of going thither, and that will do ſo, if they go on, may prevent their coming thither. And when Abraham anſwers, They have Moſes and the Prophets, it implyeth his thoughts, that men have all things neceſſary, and nothing is wanting towards their Salvation but themſelves.

This of Chriſt's dying for all ſo far, is ſo apparently proved by Scripture, by almoſt any that have attempted it, that could any of ordinary abilities obtain of themſelves to read ſuch, they might eaſily be ſatisfied: So that I think I may ſay, He that is ignorant of this, let him be ignorant ſtill for me.

p. 185The only colourable Objection (that is not virtually anſwered in what I have ſaid) that I can call to minde, is only from John 17.9. I pray for them, I pray not for the world; Therefore ſurely (ſay ſome) he would not ſhed his blood for the world, for whom he would not pray. But would any be at pains to read that Chapter, he may ſee that Chriſt ſpeaketh of himſelf, what he did in that particular prayer at that time: And that particular prayer to verſe 20. was only for the Apoſtles; or at moſt for them that were then actually believers. And verſe 20. he prayeth for them that ſhould afterward believe through their word; and ſo all that he prayed for there were actually Believers, or looked on as ſuch; and the ſubſtance of the petitions there can agree to none elſe, as keeping them in truth and unity, &c. and there is not one word in that prayer for God to cauſe any to believe: ſo that we may as well argue he never prayed for the Converſion of any, becauſe he did not in that prayer, and ſo never ſhed his blood for the Converſion of any. But can any think that Chriſt that wept over Jeruſaem never prayed for it; or that there were none but Elect that Crucified him, when he prayed for his Crucifiers. May we not with greater reaſon argue contrary thus. Surely he did at other times, though not in this particular prayer, pray for the p. 186world, ſince he ſhed his blood for it. All other objections are reduceable to this common one, That it would be no kindneſs to dye ſo as to purchaſe for any, but the Elect that actually would believe, That if they believe, & turn, they ſhall live; becauſe none elſe have the Natural power to turn, to perform the condition, but they that he actually cauſes to turn, and ſo it would be but to mock them. Anſ. I grant if this was true, it would be but to mock, as to ſay to a Lame man, If thou wilt run, I will give, (let his lameneſs come which way it will); but you ſee men have the Naturall power to perform the condition; and though they will fall ſhort of the benefit through their wickedneſs, it doth not follow it was no kindneſs: and cannot any one ſee, it would as much follow according to your way, that, it would be no juſtice in God to puniſh men for not performing the Goſpel-condition.

2. Obj. Some may ſay, But there is ſomthing beſide Will in it; for Natural men cannot underſtand the Goſpel, and Scriptures, and Will of God; Carnal men cannot know, them, becauſe they are ſpiritually diſcerned.

Anſw. Not to trouble you with an interpretation that ſome make very probably the meaning of one of theſe places.

Firſt; The utmoſt that can be pretended p. 187to be drawn from theſe and ſuch Scriptures, is; Either that they could not know ſuch things by their reaſon, except they had been revealed to them by the Scripture; or that Natural men do not love or approve and ſavour the things of God.

Secondly; If it was ſo that men Could not underſtand his Will, this would excuſe, and God would never require ſuch to know and obey his Will. As for example, If the Scriptures were written in ſuch a Language as you could not underſtand, and none that could would tranſlate or interpret them to you; or if there be one that is a fool, and hath not the Natural power to underſtand what is obvious in them, or if you had the competent uſe of Reaſon, but the Scriptures were written ſo obſurely, that you could not with your greateſt endeavour underſtand them. I do believe there are ſome things ſo obſcure in Scripture, that no man can underſtand them. Now though it be deſirable to underſtand ſuch things, yet I do not think it a mans fault he doth not, and ſo not his duty: But only ſo far his ignorance of them is ſinful, as it cometh for want of Will, and ſo of Induſtry. Nay further, I do not think that every man is bound to beſtow that great pains whereby he might underſtand thoſe difficult paſſages, which yet he might underſtand with great paines: p. 188but only ſo much (ſuppoſing he have a competent knowledg of what is neceſſary) as is well conſiſtent with his other duties.

Thirdly, The Scriptures are plain in the great things neceſſary, and have been made ſo plain to you, that either you do or might have underſtood them. One once ſaid to a Lady that was maintaining the Scriptures were to be neglected, becauſe difficult to be underſtood; Madam, What can be plainer then this, Thou ſhalt not commit Adultery? They are ſo plain that young People may underſtand them in things neceſſary. Timothy underſtood the Scriptures from a Child. A Young man may cleanſe his way by taking heed thereto according to this Word. They are written to give to the Simple, and young man, Knowledg and underſtanding. There is none of you here but it is likely you know ſo much already, as would you be faithful to that little, and endeavour after more, God would accept you.

Let me ask every of you, Do you not intend to Repent hereafter, and turn to God, and Chriſt? If not, thou art a more wicked Wretch than ordinary; if thou do, thou confeſſeſt by that, that thou knoweſt what is the main required of thee; and yet art ſo in wicked thou wilt not yield.

Fourthly, Are you not willingly ignorant of ſuch things? Like thoſe 2 Pet. 3.5. Such p. 189as do not like to retain God in your knowledg? ſuch Fools as hate Knowledge and Inſtruction? Such as ſay, Depart from us, we deſire not the knowledg of thy ways. Such as thoſe Pſal. 82.5. Who know not, neither will underſtand. God offers you the help of his Spirit, and Miniſters, but you refuſe. Your Ignorance ſo far as it partakes of Will is formally Sinful, ſo far as you do not enough diſlike it.

Fifthly, But are you indeed ignorant and cannot Read? I will not ſay it is your Duty this day to Read, becauſe you cannot: But it is to be lamented as a Fruit of ſin that you cannot, if you had opportunities to Learn, and loſe them careleſly. Yet it is thy Duty to Learn to Read; if it be probably attainable by thee, by the help thou canſt get in the Circumſtances wherein thou art. But ſuppoſe it not probably attainable by thee, ſo that a prudent man would think it not thy Duty to endeavour it. Get others to Read to thee, and uſe ſuch means as a man would uſe that hath a willing mind to Learn, and do his Maſter's Will; and be Faithfull to the knowledge thou haſt, and it will be accepted. How many have gotten a good Knowledge that could never Read? How many are now in Heaven that could never Read? Without doubt, the greateſt part of them in Heaven could never Read, when we conſider how few could Read in p. 190the Primitive times of Chriſtianity, yea, and till almoſt this Age.

Obj. 3. But I cannot turn from ſin to God, I cannot leave my ſinful wayes.

Anſw. If thou be one that ſpeaks this by way of Excuſe, as the moſt do that uſe this ſpeech, being one that goeſt on in thy ſins notwithſtanding rebukes; I dare confidently ſay, thou Lieſt, when thou ſayeſt I cannot in the propereſt ſenſe of the word, and in the ſenſe wherein it can by a rational man be brought to excuſe; that is, if thou mean any thing elſe by it, than I will not; Thou ſhouldeſt, ſay as the Truth is, I will not. If thou ſay, I cannot will it; either thou ſpeakeſt falſly, meaning I have not the Natural Faculty; or I can anſwer, The more wicked and inexcuſable Wretch thou! For thou meaneſt, I will not Will it, I chuſe I may not, I will not for all that God and Man can ſay to me, my Wickedneſs is ſo great. Would'ſt thou ſpeak plain, it would appear to thy ſelf and all the World to be no Excuſe, and this makes thee hide thy meaning in dark Words. Speak out plainly, and this is it, I am reſolved to pleaſe my Fleſh and Senſes, come what will of it. I have ſuch a choſen Averſneſs to God and his Wayes, and ſuch a Love to the wayes of ſin, that though the Miniſter ſhould lift up his Voyce like a Trumpet, and ſpeak and ſound as terribly as the Trumpet will at the laſt day, I will go on.

p. 191Obj. 4. But I really would leave ſome ſinful wayes and cannot, and would do better and cannot.

I would ſpeak here warily. If thy meaning be only this, I would do ſuch things, and would have ſuch graces, if I could attain them without much Trouble and Self-denial and difficulty to my Fleſh; or I have ſome ſudden unconſtant deſire of ſuch things, ſometime ariſing from ſome ſudden Paſſion or extraordinary Occaſion; or I have ſome little velleity, ſome motions of the will, but theſe come not to the countenanced prevailing Choyce and Reſolution: But notwithſtanding all theſe, the prevailing bent of my Will, and that which I moſt chuſe, all things conſidered, is to go on and pleaſe my fleſh: If this be all thy meaning, I may ſay, So hath any, or almoſt any Thief or Robber to leave his courſe of Life, and would do it, could he but tell how to live in ſuch, or ſome little leſs, competent Eaſe or pleaſure as he eſteems this courſe affords him without it: But ſince he cannot, his prevailing will is to follow on his courſe.

But if thy meaning be, It is the prevailing bent of my will; my darling choyce is the better part, ſo as that it is my greateſt grief that I fall ſhort. I had rather have a good Heart then the greateſt Eſtate. And though I be frequently guilty of many Omiſſions p. 192and Commiſſions (though not of very groſs ſins): Yet there is no ſin but fain I would overcome it, and no Duty but I would fain perform it; ſo that I have reſpect to all Gods Commandements: God will accept this. If one ſhould ſay, as I heard one that was much in that Duty once complain; I would Pray, but the Words are taken out of my mouth: If this ſhould be really ſo, that it do not proceed from want of will, God would accept it without words. But take heed of deceiveing your ſelves: If there be a Will in the prevailing degree, the Deed will follow if there be Ability and Opportunity; elſe it is but that which we call Wiſhing and not Willing in the ordinary ſenſe. If thou art real, thou doſt perform the Chriſtian Duties in ſome weak meaſure, and lamenteſt thy performing them no better. A real prevailing Will is accompanied with Holy Endeavours, and earneſt ſtrivings in the uſe of meanes. Do not deceive your ſelves, God will not be mocked; He will try whether you be real or no. Say as Jacob, My Father will feel me, therefore I will be carefull I ſeem not to him as one that mocketh, leſt I bring on me a Curſe and not a Bleſſing. I cannot contradict you if you ſay, I would, but cannot, of many things in this ſenſe; I can only ſay it is true in Theſi, if a prevailing willing mind be preſented, God will accept what ever failings p. 193there are beſides. I can only give you rules how to try whether this be the prevailing bent of your Soul or not, and would do it here more largely, but for ſwelling this Diſcourſe too much.

Obj. 5. But there is ſomething elſe in it than my wilfulneſs; for God doth not give me grace to Repent, and turn from my ſins to God.

If you mean he doth not give means enough naturally neceſſary to work this change, I have ſhewed you it is falſe: God giveth thee abundance of objective Grace through Chriſt, as, his Goſpel-Promiſes, Threatnings, and alſo many helps and motions to leave ſuch wayes and turn, ſo that nothing is wanting but thy own will.

But if you mean, as you ſeem to do, that God doth not actually prevaile with you to leave your ſins, this is very true, if you do go on in your ſins. But may not every Thief and criminal Offender ſay the ſame, God did not give me grace to leave theſe courſes. But will this excuſe before any wiſe Judge?

Obj. 6. But God could turn me if he would.

It is very true. Any man that committeth any ſins may ſay, God could if he would p. 194with his efficacious will, have hindred me from that ſin. Yet we are ſure, this doth not excuſe; it was not therefore no Fault, no ſin becauſe he did not; elſe there could not poſſibly be any ſin in the world. You ſee many going on in all Villany, God could turn them if he would, but do you think they are in no fault becauſe he doth not? God hath wiſe Reaſons and ends why he will not with ſome go any further, but ſets bounds to his Will. You ſeem by ſuch an Objection to wiſh, He would rule you as Bruits, in a natural way not conſiſting with Promiſes and Threats, with Rational and Moral government of rational Creatures.

Obj. 7. Then he doth not will my Converſion and Salvation, or that I ſhould abſtain from ſuch a ſin, if he doth not actually Convert me, or actually hinder me from ſuch a ſin, ſince he can.

Anſ. It doth not follow. It only follows, he ſets ſuch bounds to his will for wiſe ends; and will's it no further than is conſiſtent with ſuch bounds: he will through Compaſſion ſet Life and Death before you, and warn you by his Word and Miniſters, and ſtrive with you ſo far as to be a forehand with you; Hath no pleaſure in your Sins and Death.

But your Converſion is amiable and deſireable p. 195to him. He will be able to ſay of them that periſh, I would and you would not; and can you rationally demand the Governour of the World ſhould do any more, what-ever he may do arbitrarily to ſome?

Obj. 8. But God doth give Grace to ſome as bad as I, and ſome way that I know not of makes them willing of unwilling.

I grant he doth ſo. But ſuppoſe he did not, would'ſt thou then be inexcuſable? How can this then alter the caſe? Would it excuſe all the High-way men in the Land, if the King ſhould ſome way extraordinary prevail with one or more, not to go on in ſuch courſes? What if he do more for ſome while he doth enough and more than enough for thee, and is far before hand with thee? The Pelagians granted, that God did ſomething extraordinary for the Converſion of thee**As the Author Hypognoſticon tels us. Lib. 6. Apoſtles, and ſome few others, in a way agreeable to their free Will and Humanity. Would it not have been a ridiculous attempt for any, to have gone about to have confuted them with this Argument, viz. That none then are to blame in the World, that go on in their ſins, that God did not this for.

Obj. 9. But God will require no more than he gives.

p. 196Anſ. If you mean that God will require no more of you than he gives you Ability and meanes to do, it's true. But if you mean, He will require no more than he giveth you actually, ſo as to cauſe you actually to do it, It is falſe; elſe, there would be no ſin in the VVorld chargeable on men. He will require the uſe of his Talents, and this faithful Improvement, as with good reaſon he may. He hath given thee time, ſpace, and means to Repent; he hath given thee an Underſtanding, and Will to know and chuſe the good, and refuſe the Evil in the natural ſenſe. Thoſe Iſraelites fell ſhort of the good Land, becauſe of their Unbelief or Diſobedience; and yet it's ſaid in the Moral ſenſe, God gave them not a Heart to Ʋnderſtand, and a Mind to ſee.

Obj. 10. Sure you will grant that no man can Repent, and Return, without that ſpecial Grace of God that actually cauſeth him thus to Repent and Turn.

Anſ. I do and will grant it, provided you mean no more by it than this, That no man will return without that ſpecial Grace that actually prevails with him; elſe it is notoriouſly falſe. A Robber had the power or faculty of leaving his wayes, though God did not make him actually leave them.

p. 197Obj. 11. But I would have had him made me willing to part with my ſins, and turn to God, though I was unwilling.

Anſw. This is falſe, yea a Contradiction. This is to ſay, you would have him do what you would not have him do for you (I mean, it is a Contradiction, taking willing, in both clauſes, for the prevailing choice) and to ſay, You would have him do it againſt your will. VVhile unwilling to part with your ſins, you loved Darkneſs, and would not be diſturbed with Light. You did not chuſe the fear of the Lord. You ſaid to the Almighty, Depart from us, we deſire not the knowledg of thy wayes. You loved to have it ſo, as it was with them, Jer. 5.31. You ſaid, Jeſus let us alone, torment us not; and would not have this Man to rule over you. Their eyes have they cloſed, leſt at any time they ſhould ſee with their eyes, and underſtand with their hearts and be Converted. Did you not make proviſion for the Fleſh to fulfill it in the Luſts thereof? And was this like one that would have his Luſts dye? Did you not ſeek occaſion to ſin, and to avoid Conviction and Reproofs? Did you not rather chuſe to part with your Soul than your ſins, when Life and Death were ſet before you on the Goſpel terms? Did you not ſay, If God p. 168will not ſave me in ſuch wayes as are conſiſtent with my preſent eaſe and pleaſure, I will not be ſaved?

You would have had him ſave you in your ſins, but not from your ſins. It may be you would have had the Father ſo draw, as that you might ride in a Charriot of Eaſe and Idleneſs; you would have him ſo draw, as that you might ſit ſtill; But, you ſaid not, Draw that I may run. Draw me and we will run after thee, Cant. 1.4. You would have been drawn to Heaven without your running.

Have you not oppoſed his drawing, Refuſed to hearken, and pulled away the Shoulder, ſnuffed at his Word, hardned your heart as an Adamant? Zach. 7.11.12. Turned back from him, and would not conſider any of his wayes, Job 34.27. May not he ſay, I called and you refuſed? Did you not keep ſtrong Holds and Forts againſt his Grace, beſieging you to over come you? Did you not labour to build, and ſet up ſtrong Holds, and high Reaſonings againſt the wayes of God, and labour by a wicked induſtry, to get off all ſight and thoughts of God, that you might be without God in the World? We may ſay, God forſaketh none in time but thoſe that forſook him firſt, and for their forſaking him; And if ſo then he willed to forſake none but thoſe that would firſt forſake p. 199him; And alſo willed and decreed from Eternity to forſake none, but thoſe he foreſaw would firſt forſake him; And all this is well conſiſtent with ſpecial Grace, and conſequently Election; provided we ſay not that he will, and doth forſake all after the ſame manner and meaſure. He is before hand with every man, and will be ſo.

Hath he not knocked as though he would have beat down the houſe, & thou would'ſt not open? Have you not oppoſed the lower Actions and Motions of the Spirit, and VVarred againſt him in his firſt aſſaults, and rebelled and vexed his Spirit in his firſt approaches, and reſolved to go no further in wayes of Religion; If now he take not ſuch internal or external Pains with thee as formerly; may he not ſay like that, My People would not hearken to my Counſel, Iſrael would none of me, (Heb. had no liking of me) ſo I gave them up to their own hearts Luſts. How long did he ſtretch out his hands to diſobedient & gain-ſaying Souls? Light came and thou loved'ſt Darkneſs, and drew'ſt the Curtains to ſleep, & now it may be, he ſaith, Sleep on, as once to his Diſciples; And yet this very Providence is an awaking providence, and ſhould awake thee as it did them; They ſlept no more after Chriſt ſaid in anger, Sleep on.

p. 200Obj. 12. But however, I would have had God have ſaved me notwithſtanding my ſins, though not form my ſins.

Anſ. Very likely! But would you have Chriſt the Miniſter of ſin? God forbid. Would you have God an unholy Governour of the World? Would you have it as well with the Wicked as with the Righteous? Would'ſt thou have God never call men to an account that oppreſs thee, wrong thee? May he not glorifie his Juſtice on wilful Sinners, chuſing their own Deſtruction, and fitting themſelves for it, notwithſtanding his ſtriving with them to reclaim them; as well as glorifie his Mercy on repenting, returning Sinners? Would you not have God threaten Sinners? Or would you have him not execute threatnings, and ſo rule the VVorld by Deceit? He told men what to hold to and expect, if they go on in their ſins; and they chuſe, rather to ſuffer the Eternal Penalty (ſo they may have the ſhort pleaſure of ſin) than Happineſs on the reaſonable termes of it.

Obj. 13. However, I would have had him have threatned a leſſer Puniſhment.

Anſ. You may rather ſay, He threatned too little; and that it was rather fit, if it p. 201could have been, that he had threatned more: For you would not forſake your ſins for thoſe threats. This is virtually to ſay, it is not fit and right, to make ſevere Laws againſt thoſe courſes that men are not willing, or reſolved not, to leave, or cannot find in their hearts to leave. They ſhall know whoſe words ſhall ſtand, mine or theirs, Jer. 44.28.

Obj. 14. But it is almoſt incredible that men, all men ſhould be ſo wicked, ſo inſuperable wicked, with proper voluntary wickedneſs diſtinct from weakneſs, as not ſome of them to do without this extraordinary and unneceſſary (as to the making men inexcuſable) Help from above, what they can do (in the ſenſe explained) without it. If this was ſo, God would be juſt indeed in their ſevereſt Condemnation, though he do not give them this extraordinary help that actually cauſeth their Converſion.

Anſ. It is almoſt incredible indeed, and will be looked on hereafter as a Devil's-miracle, if I may ſo ſpeak. And it is to have unworthy Thoughts of God to think, that that-refuſing Mercy on the terms of it which is the Condemning ſin, will not appear ſome wonderfully culpable thing that men will befool themſelves, and wonder at their wickedneſs, with aſtoniſhment, for; And p. 202to think, God will not appear moſt clearly juſt in their ſevereſt Condemnation. This ſhould rather encline you to aſſent to what I have ſpoken, than be looked on as a conſiderable objection againſt it.

Obj. 15. But yet it is a thing very unaccountable to us, and almoſt unconceiveable, that God ſhould be ſo gracious as to do more for any; however, that he ſhould fix on ſuch and ſuch perſons in particular, that were as guilty of ſuch provocations by their wilfulneſs for a time as others?

Anſ. It is ſo. This is a depth that no man can give a reaſon of. It would be, to pretend to be wiſer than the Apoſtle, Rom. 11.33. Yea, or Chriſt himſelf while he was in this World, Mat. 11.25. Luke 10.21. And to be wiſe not only above, but contrary to what is written, Not to confeſs our ſelves at aloſs and only admire this. And they that will give Reaſons, like reaſons of ſuch Counſels, as if they had been God Councellours; I dare confidently ſay, ſhall give ſuch as would, if entertained practically, deſtroy all Religion.

I do think that they do beſt, that granting and holding ſuch things do leaſt buſie them ſelves about them, but only in admiring ſuch his wayes as above their reach; And I alſo think that a plain unlearned man, that p. 203hath heard little of Learned mens debates about theſe Controverſies of Free-will and Special Grace;What auſtin ſpeaks concerning Tempus, may be applied to this Adjutorium gratiae, and many other things. Quid eſt ergo tempus? Si nemo ex me quaerat; ſcio, ſi quaerenti explicare velium, neſcio; fidenter tamen dico ſcire me, &c. Confeſſ. lib. 11. cap. 14. That liveth a Holy thankful Life, wondering at Gods mercy, in every good Motion of his Spirit for help and reſtraint; and in every providence promoting his ſouls welfare, as being ſuch ſpecial Mercy, that it was beſtowed on him, when denied others as good and better than he; that I ſay, ſuch a one hath better, and righter apprehenſions though he know not how to explain them; than I, yea or then almoſt any that have much ſtudied theſe things. And I would not have entertained ſo many ſearching Thoughts about theſe things (which I confeſs yet have not been very many) had it not been in hope to convince them that, I apprehend, are in dangerous extreams. And though I think I have, or however I could more fully demonſtrate, that theſe things are in the main, as I have here ſpoken; yet I cannot but look upon my ſelf as ſpeaking very unſatisfactorily of the manner How.

Obj. 16. It doth ſeem plain, that mans Deſtruction will be of himſelf; for it doth not p. 204ly on Gods being wanting to man: yet we are loath it ſhould altogether lye on man; therefore we will ſuppoſe, It may be it will lye on neither, Why may it not be laid on the Devil only? It may be, God is no way wanting, ſo as that we can tell what he ſhould have done more to ſave them; But it may poſſibly be laid on the Devil, or the World, or Fleſh.

Anſ. If theſe could ſorce mens Wills againſt their Wills, (which is a Contradiction) or take away the Natural power of VVilling, or deprive of Power to do the Imperate acts, this would ſo far excuſe. And to ſay that God would condemn a man in ſuch a caſe, would be to lay a mans Condemnation on God, as not having done enough for us. This would be to charge God, if not directly and expreſly, yet obliquely, and by Involution, as it is commonly ſaid, Theſe words were to charge God obliquely, ſince they were made uſe of as an excuſe. viz. The Serpent beguiled me; And the Woman which thou gaveſt me, &c. Satan, the VVorld, and the Fleſh cannot hinder us from Duty without our own conſent, or againſt our will: For if ſuch a thing ſhould happen, it would be no Duty formally; they can only tempt. VVill this excuſe a Thief before a Judg? Such a one-tempted me, or the Money tempted me; But if another had forced him to that Act againſt his p. 205will, it would have excuſed before the Judge. Why hath Satan filled thy heart? Theſe words were ſpoken by way of Reproof for a Fault, which would not have been if Ananias could not have helped it. The meaning thereof is, Why didſt thou, why would'ſt thou, give way to that his Temptation?

Obj. 17. But it may be God hath decreed to, and ſo will, Condemn me, do what I can.

Anſ. Abhor ſuch an Opinion or Thought. This, all ſides diſown: The utmoſt that is pretended by any moderate men, about this we are now ſpeaking, is, That there is a poſitive Decree to permit ſome to undo, or not hinder them from thus undoing themſelves. And this I ſhall not deny, but wiſh them, that are better able to Judg, to conſider (ſince ſuch Conceptions are only to help our Underſtandings, that our imperfect Notions may be in ſome meaſure rationally conſiſtent) Whether it be neceſſary to conceive, and ſo to affirm any ſuch poſitive Decree to permit; whether a conception of a meer Negation of a VVill in him to hinder, a not decreeing to hinder, be not enough: For you uſe to found this Poſitive decree Not to hinder, upon his fore-ſight of what men would do if not hindred; now if they would do it without, and antecedently, to p. 206ſuch a poſitive Decree, what need is there? nay is it not to conceive a vain poſitive Act, to affirm ſuch a poſitive Decree to permit that which men would do without ſuch a poſitive Decree to permit, if he do not poſitively decree to hinder? But to let this paſs, and ſuppoſe ſuch a poſitive Decree (he giving men means enough, and more than enough) not to go any further in hindering them from going on in their Impenitency.

How comes it about, that men make ſtops and Exceptions about the Decrees of God in reference to their Soul-concernments, and never make ſuch queſtions about them in other concernes, wherein Learned men that differ about theſe things, ſeem better agreed about poſitive Decrees? Men Plow and Sow, and never queſtion whether God hath decreed, whether there ſhall be any Increaſe. When yet God hath reſerved to himſelf a liberty here, and may, for any thing they know, blaſt all their Corn, and doth ſometimes (and therefore decreed it) notwithſtanding their good Husbandry. Yet none here ſaith, I will neither plow nor ſow; for if he have decreed a good Crop, I ſhall have one, if not, I ſhall not have it; But this ſatisfieth men here, Though God, it may be, will blaſt all, do what I can; yet God uſeth to ſucceed diligent Endeavours. But here, in the caſe in hand, you p. 207have far more reaſon to be confident: For God hath reſerved to himſelf here no liberty to blaſt at all. All agree in this, that none ſhall fail, or not find who heartily ſeek, and ſo continue; nor ſhall ſo chooſe, and purſue this better Part, and miſs of it. He that cometh to him, he will in no wiſe caſt off.

All agree, that there are no Decrees but what are well conſiſtent with the Truth of theſe Promiſes, and all Notions of Decrees really inconſiſtent with ſuch Promiſes are falſe: As alſo all thoſe Notions of Decrees that are not conſiſtent with his threatnings, as, He that repenteth not, ſhall periſh. But one may perceive how it comes about, that men fly to Decrees here, and not in worldly Concernments. Men are more hearty for worldly Concernments; but have a mind to go on in their ſins, and would fain find out ſome excuſe for their ſloth, and to lay the fault on God that they periſh.

But it would be a wiſer, and eaſier courſe, To be making your Calling and Election ſure, than be making Objections from ſuch things as you do not underſtand, to hinder you. You in vain expect to be carried to Heaven, or to eſcape Hell without diligent Endeavours of your own. Had thoſe now in Heaven, continued while they were here on earth to make ſuch Objections, ſo as to be by them hindred from giving up themſelves p. 208to the obedience of Faith, they had never come there.

18. Obj. I wiſh I had heard, or conſidered ſuch things ſooner: you now ſpeak too late. For I may anſwer, as they anſwered the Prophet, when called on to turn and live, Jer. 2.10. cap. 18.22. No, ſay they, there is no hope, for we have followed after, &c. They meant, Paſt cure, and ſo paſt care, The caſe is now deſperate. We have ſo long accuſtomed our ſelves to ſin, that there is no poſſibility of our becoming better; or we have ſo long provoked God, as that there is no hope we ſhould find mercy. So am I hardned in ſin by cuſtom, that I cannot Repent and Turn. I have indeed been wanting to my ſelf, and not God; therefore I muſt ſay, My deſtruction as of my ſelf, and is of my ſelf, from thoſe former ſins, when I would have done otherwiſe; but it is not now of my ſelf this day that I hear this, in that I do not turn: for now ſomthing elſe hinders; I cannot now, with a Cannot diſtinct from a Will not.

Anſw. It is apparently otherwiſe, concerning any duty that is now required of you. Do not you know that you ſin againſt God, in not turning form ſin to God this day? Then you can turn, or God would not be offended at you for not now turning. Do you think God is angry at you for not turning to him this day, and can you think it would not be better for you to p. 209turn, or that he will not receive you if you do thus turn?

I dare conſiderately ſay upon good ground from Scripture, you can go this day, and do that which would be accepted of God. I do not ſay, you can go this day and ſo rejoyce in God and his ways as ſome others, or that you can have ſuch paſſionate and ſenſible workings of affections as others; or that you, that have not been accuſtomed, can perform duties in ſuch a manner as others, though you was never ſo willing; & if ſo, I dare ſay, it is not your duty at preſent. But you may do that this day, which would be accepted by God, would you do what you can this day in obedience, and reſolve by Gods help to go on, and never to turn aſide, and God will cauſe thee in time to be more Chriſtian like; And if for thy former great ſins God ſhould never make thy life here ſo comfortable as others, yet if you thus cleave to the Lord, with full purpoſe of heart, as one reſolved as an honeſt man in integrity, that wherein you have done iniquity, you will do ſo no more; and that you will not live in the neglect of any known duty, but will do what you can in every thing, with the utmoſt of your ability, and continue thus doing, you ſhould be ſaved. But yet this is certain, That (though you have this Natural power) you are ſo wicked, that this you will not do, that is Morally Cannot, without the Fathers p. 210drawing. And therefore if you do thus Will, and do actually, it is from this drawing of the Father, and from the gratious operation of the Spirit, not only giving the power, but ſome way cauſing the very act Willing of diſtinct from giving the power of Willing and nilling, which every ſound man, I mean every man in his right Wits, hath.

Let every one now make haſt, and ſay, hath he not waited long enough knocking, while I refuſed to open? Do not ſay, I can when I will in this life, turn and be accepted by your Doctrine, therefore I may delay. I have indeed ſhewed, you can when you will; but I have alſo ſhewed, you cannot in a ſenſe explained, obtain of your ſelf to Will it, without extraordinary wonderful help from above.

If I maintained, as ſome do, that God only giveth men the Power of Willing and Nilling (let it come from Nature or Grace, that makes no difference in the caſe) and that this is that Power, without which men could not ſin, or, which is all one, could not be inexcuſable in not turning to God, and that God did not, nor ever will go farther with any that are, or ever were converted; This would indeed be to maintain that you have no Impotency in any ſenſe, but that you can for any Impotency whatſoever Repent and turn, as well as any that ever did turn, and alſo that this you will have conſtantly while you are a man bound to repent and obey the Goſpel. This p. 211indeed would have ſome colour to maintain your preſumption; for then I could not tell, nor any elſe, how to calm your preſumption in delaying, but only by theſe two conſiderations, you may die ſoon, or be ſooner deprived of your Reaſon and Underſtanding; But beſide theſe conſiderations I could not tell what argument to uſe to perſwade men (who are apt to have as good conceits of themſelves, as of others that are no more helped and inabled) why they may not have a conceit, they may at any time, while continued ſound men, quit themſelves as others that had no more help or aſſiſtance from Heaven, and no more Impotency to Good then they will have, and yet did quit themſelves well, after great neglects and long delays. But I can tell you, and have told you, that by delaying and neglecting the means, and helps, and aſſiſtances he affords, you increaſe your Moral Impotency, and may, and do provoke the Spirit to deny his help to work in you to Will, while you have the power of Willing, being ſound men; And if the Spirit do not help you in this extraordinary way, you will as certainly, as what is moſt certain, go on even till Death, through your morally inſuperable wicked wilfulneſs; And can no more in the moral ſenſe explained, thus Will, Believe and Repent, without this extraordinary help which you provoke him to deny you, than a dead man can ariſe p. 212in a Natural ſenſe without a Miracle.

Queſt. What may we do to be made willing, to obtain and ſubſerve this drawing of the Father, and help of the Spirit to make us thus willing?

Anſw. Some have ſcarce any remiſs will or deſire at all of turning to God, and ſo have as little deſire to ask or uſe directions. Some may be almoſt willing, but not altogether in the prevailing degree, as for example, ſome are willing to part with many ſins, but it is not yet their prevailing will to part with all. Some again are almoſt willing to give up themſelves to God in every thing, but there is an aeſtuation or fluctuation of their Will, are waveringly willing, off and on; but are not come to a point, to the ſettled firme choyce and reſolution which is only the prevailing bent. This drawing of the Father is frequently thus gradually; at firſt a more wavering willingneſs is produced, & at laſt a more fixed and ſetled.

Firſt, Pride not your ſelves, nay, reſt not ſatisfied as if ſafe, for you are not, in ſuch begun willingneſs, in your willingneſs in part to do ſome things, yea many things as Herod, yea all things like that young man in the Goſpel, who went away ſorrowful, as having ſome little willingneſs to what he refuſed, but not a prevailing choice. But yet own and bleſs God & his Spirit for ſuch beginnings, if you deſire they ſhould grow and increaſe. Know that theſe come not from p. 213your own wicked hearts of themſelves.

Secondly; Deſire others to pray for you.

Thirdly; Pray for theſe things as you are able.

Fourthly; Meditate much on ſuch things as may make you thus willing; The vanity of the world; Excellency of God; the Love of God and Chriſt; what he hath done and ſuffered for you, &c.

Fifthly; When almoſt willing, unconſtantly willing, endeavour to engage your ſelves, to tye your ſelves faſt. It is Gods way, and you may expect his bleſſing on it, ſo to engage your ſelves as you may ſay to temptations, I have opened my mouth, and cannot go back; I have ſworn and will perform.

Sixthly; Let all take this advice. Attend on his Ordinances. He gives the encreaſe, while Paul plants, and Apollo waters, Zach. 14.16. It ſhall come to paſs, that whoſoever will not come up of all the Families of the carth to Jeruſalem, to worſhip the King the Lord of Hoaſts, on them ſhall be no rein. Keep in his Church, this is the way to expect raining on. Irenaeus **Lib. cap. Sicut arida terra, ſi non percipiat humorem, non fructificar: ſic & nos lignum a ridum exiſtentes primum nunquam fructificaremus ad vitam, ſine ſupernâ, voluntariâ pluviâ, &c. Qua propter neceſſarius nobis eſt ros Dei, ut non comburamur neque infructuoſi eſſiciamur, &c.calls the Spirit, The Heavenly voluntary or arbitrary Rain; And alſo compares p. 214it to the dew, and the Church to Gideons Fleece, on which the dew fell. Keep in the way and road of the Spirit as you expect raining on. Rejoyce to ſtand within Jeruſalem's Gates, Pſal. 122. The Church is Gods Vineyard, it is good to be in it. It lyeth more eſpecially in the influences of the Sun, and there fall the watering ſhowers of Grace. It is a fearful thing to run away from his walks; And to get out of the reach of thoſe weapons which are mighty through God. Do not ſay, Let ordinances alone till men be converted, let Reading, Hearring, Praying alone. Faith cometh by hearing, beholding as in a glaſs the glory of the Lord (even in the glaſs of the Goſpel) we are transformed into his Image by the Spirit of the Lord. God opened Lydia's heart in hearing Paul, Act. 16.14. She heard us, and God opened her heart to attend to the things ſpoken. Let even them come that attend not; God may open their hearts, as hers, to attend and conſider. They are ſaid to reject the Counſel of God againſt themſelves, that refuſed to comply ſo far as to be baptized of John, Luk. 7.29, 30. It is a deſireable thing for men to, and dreadful for them not to, frame their doings to return unto the Lord, Hoſ. 5.4.

Now upon a Review of what I have ſaid concerning Natural and Moral Impotency, I add this. It would not much diſpleaſe me for any to deny what I have ſaid in going p. 215further then my great deſign in this diſcourſe, which is to ſhew that men amongſt us have no Impotency but the Moral to the performing the Goſpel-condition. Let any man enjoy his own thoughts for me, that thinks there may be ſome Natural Impotency that doth not excuſe from ſin, ſo he do but grant there is no Natural Impotency on us to the performing the Goſpel-condition, that is, to the doing what muſt be done, or we undone; for he deſtroys not by ſuch an opinion, the Goſpel-grace, ſince he held there is a remedy brought to mens choyce. Though yet if he grant it true of the Goſpel-condition, I think unleſs he go as far as I have done, his notions will not be poſſibly conſiſtent. And let any man alſo differ about what is ſaid of them that enjoy not the Goſpel, ſo he do but grant there is no Impotency on us that enjoy it (but what I have mentioned) that can hinder our Salvation: for this is of leſs concernment to us. And theſe are both things that I would have excluded out of this diſcourſe, if I could well have told how, and have kept up a conſiſtency of other things of the greateſt moment to our ſelves.

ERRATA

PAge 31. line 10. for after, but, read the Moral. p. 109. l. 5. f. there r theſe. p. 33. l. 24. r. ſetling. p. 48. l. 13. ſ. inveterate, r. radicated.