Two Treatises, Treatise 2

Two Treatises · Treatise 2

p. 121Now if Ever.

LUKE 19.42.

Saying, If thou hadſt known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.

THeſe words are ſome of thoſe which the Lord Chriſt ſighed out, when he beheld and conſidered the ſad and lamentable condition of careleſs Jeruſalem; His ſpeech is broken, as if he had ſpoken out one, and wept out another part of his mind; but p. 122ſuch imperfect Language ſerves to expreſſe ſorrow to the life; It is eaſie to ſee the heart of Chriſt through theſe Lines, and you cannot but ſee him here to be a Man of ſorrow. Neither are the ſtreams more viſibe then the Fountain from whence they did ariſe; you need not go farre to ſearch for the Head and riſe of this River; look but upon the eye of Chriſt, ſee where it is fixed, and you ſhall not more eaſily ſee that he weeps, then for whom he weeps; it was for Jeruſalem, who had ſlighted and forſaken her own mercies, out-lived the day of her Peace, and was now under a double ſentence of Death, viz Spirituall and Temporall; and although Jeruſalem rejoyced in her proſperity, yet he that ſaw what was written over her head, drops theſe few words (interrupted and broken through abundance of tears) to ſhew, that the ruine and miſerie of Her and of poor ſinners goes near his heart.

Many things have been propoſed and handled from theſe words, which I ſhall not now touch. I purpoſe to mention now no more of that which hath been ſpoken from them, then will ſerve as an Appendix to the fore-going Diſcourſe I ſhal draw up all that I intend in theſe three Propoſitions.

1 That the Lord does afford men under the Goſpel day or time to make and ſecure their peace with him.

p. 1232 That this is very uncertain (as to us) and unknown, but it often determines and ends whilſt the meanes of Grace do continue amongſt us.

3 When this day is paſt and over, peace and the things of peace are hid from the ſoul.

Theſe three Propoſitions are built upon theſe three things, which lye clear in the text. 1. Iſrael had a day. 2. This day was now paſt and gone, yet the means continued; the Goſpel was not yet carried away. 3. Notwithſtanding they had the meanes, yet peace was hid from their eyes.

For the Firſt of theſe, I ſhall prove, Firſt, that God does give men a day, wherein they have more advantage then at other times, to ſecure their everlaſting peace and intereſts.

Secondly I ſhall come to enquire wherein this day does conſiſt; That men have a particular day, is eaſie to diſcern from hence that the Lord is ſo oft urging ſinners in Scripture not to let ſlip the golden time wch he cals the acceptable day, or day of Salvation; ſee what uſe the Apoſtle makes of this Heb. 3.7, 13, 15. Does not the Author ſpeak there as if Salvation did depend upon the improvement of a day? Does he not ſtrongly intimate unto them that there, was no way to prevent their future ruine, p. 124but to be careful of their preſent day! And the Holy Ghoſt declares the ſame truth to the ſame intent by the Prophet, Iſai. 55.6. Seek the Lord while he may be found, call upon him while he is near. That exhortation is preſt by theſe two motives.

Firſt, That although the Lord was now to be found, yet there might be a time when he would not be found.

Secondly, That he might be farther off from them then now he was; they would find him at another time as it were out of hearing.

See what uſe the Saints have made, and what notice they have taken of this Pſalm 69.13. My prayer (ſaies David) is to thee in an acceptable time. He that was reſolved to take all advantages in his addreſſe to God, knew wel enough that this nick of time was none of the leaſt. God loves thoſe who take the firſt opportunity, whether it be the morning of the day, as Pſalm 63.1. or the morning of life, which is youth, Eccleſ. 12.1. or the morning of the means, who imbrace the firſt tenders of Chriſt which are made unto them, as thoſe who were called at the firſt hour.

Further, ſee what notice the Lord takes of this, when he anſwers Chriſt in this manner, Iſai. 49.8. In an acceptable time have p. 125I heard thee, in a day of ſalvation have I helped thee. As if he ſhould have ſaid. Thou ſpeedeſt wel becauſe thou comeſt in a good hour, in the ſeaſon of Grace, when I was in the vein to ſhew mercy; God hath his day of ſalvation, and his time of hearing, and if you wil have it you muſt come in the nick of time. You know Petitioners muſt wait their opportunities, they muſt come in ſeaſonable hours, or elſe they are lke to miſcarry.

This may in general ſerve to prove that there is ſuch a priviledged day. I ſhal now open the particulars of it; I ſhal ſhew you many helps and advantages that many men now have who ſhal periſh, and many have had who are now in Hell.

Firſt, They have the Goſpel preacht amongſt them, which is the word of Reconciliation, 2 Corinth. 5.20. Jeſus Chriſt who is the Mediator betwixt God and Man, is declared, and the way to Life and Salvation by him is preached plainly, that there is no other name given under Heaven, &c. Acts 4.12. It is and hath been often told them, that if they wil believe, they ſhal receive remiſſion of ſins, Act. 10.43. but if not, they ſhall dye in their ſins▪ John 3.18.

p. 126Secondly, As Chriſt is, and hath been preacht amongſt ſuch perſons, ſo he is and hath been preacht without any difference or reſpect of perſons; there is no difference put betwixt noble and ignoble, rich and poor, ſtrong and weak, wiſe and fooliſh; yea no difference betwixt ſinners as to the degrees of ſin, great or ſmal, from the leaſt to the chiefeſt of ſinners.

The Goſpel hath been, or is offered ſo to men that nothing can exclude them from the benefit of it, unleſſe they exclude themſelves by rejecting of it. And that I may make this plain, conſider

1 They have the ſame conditions laid down which others have and had, who are now in Heaven; God did not preſcribe harder termes to the one then to the other; Believe and repent were the termes which one refuſed, and the other embraced.

Secondly, They have the ſame promiſes to encourage them, which drew them to Chriſt who are now in his boſome. I do not ſay, that they took the ſame encouragement from ſuch promiſes; how many ſouls hath that promiſe drawn to Chriſt, John ….37. He that cometh to me, I will in no wiſe caſt out? and is not this promiſe in thy book alſo? How many ſouls have ventured upon p. 127Chriſt from the ſupport which they had by that word, Iſai. 42 3. He ſhall not break the bruiſed reede, nor quench the ſmoaking flax? And is not this a word for thee, if thou hadſt any will at all to come to Chriſt?

How many hath that word drawn to Chriſt, which we find, Iſai. 55.1, 2. yea ſuch as could apprehend no good at all in themſelves, who upon this word have gone without money in their hand, as boldly as if they had not gone to begg but to buy? And have not all theſe things been ſpread before many who are now in hel, to perſwade them to look toward Chriſt? It muſt needs be ſaid, that the reaſon why ſuch came not to Chriſt, was not becauſe they had no encouragement, but becauſe they had no mind to come.

Thirdly, They have, or had the ſame ground to believe that thoſe had who believed to the ſaving of their ſouls; they had the truth and faithfulneſs of God, which is the ground and reaſon of every ones believing. The faith of the Goſpel is not a believing that God hath particularly elected thee to eternal life, or that Chriſt dyed for thee in particular; But it is a believing that God is …ue, and that the Record which he hath p. 128given of his Son is true. From hence we have this expreſſion, John 3.33. He that believeth hath put to his ſeal that God is true. And unbelief is deſcribed notably, 1 John 5.10. He that beleeveth not maketh God a lyar. Not that a Beleever cannot know and believe his intereſt particularly in the death of Chriſt, or be certain of Election; but the Goſpel cals upon us to prove theſe things, and infer them by reaſon and experience. Yet here ye muſt not think that Faith lies only in aſſent of the underſtanding only, but alſo in the conſent of the Will; I ſpeak here of it only as it reſpects the former.

How do many content themſelves with giving a general aſſent to the truth of the word of God, and yet they deny the great and main truths of it, and make God a lyar in the great things which he hath ſpoken concerning eternal life! Many men pretend that the reaſon why they ſtir no more for ſalvation, is becauſe they know not whether they are elected or not, or whether Chriſt dyed for them or not. But alas, there is ſomething elſe really at the botttom. They beleeve not the Record which God hath given of his Son. If they did believe what God hath ſpoken concerning mens natural and ſpiritual eſtates, concerning p. 129Chriſt and ſinne, Heaven and Hell, they would look about them; But although theſe men beleeve not, yet it will appeare that this foundation was laid for them alſo, even the truth and faithfullneſs of God, into which the faith of all the Lords people ſhall bee reſolved. God propoſed ſuch termes of eternall life, annext a promiſe to them; The Elect cloſed with theſe terms, and relyed on the truth of God to make the promiſe good, and was not the truth of God engaged as much to the one as to the other, in caſe they had reſted on it?

Fourthly, They have and enjoy the ſame means. God preaches to them by the ſame meſſengers; he does not ſend one wiſer and more learned, or more holy to preach to thoſe who are or ſhall be ſaved; and one weake and inſufficient, or leſs convincing to preach to thoſe who periſh: But they often heare the ſame word together from the ſame perſon. Chriſt bids his Diſciples enter into the houſe where the Son of Man was not, as well as in to the houſe where he was, Luk. 16.5, 6. and Chriſt wrought the ſame works before the Phariſees, that he did before the Diſciples.

Fifthly, the Goſpel in offering Chriſt unto thee, ſays nothing of Election, makes p. 130no difference betwixt elected & not elected. It ſpeaks not to the Elect as Elect, but as fallen, as ſinners, as poor loſt undone creatures, and ſo it ſpeaks to thee, and to all. The Goſpel ſays nothing to thee of election until thou haſt paſt over the firſt work of Beleeving; and if thou art not elected, yet this cannot properly be a reaſon of thy rejecting Chriſt; for the Goſpel made no difference betwixt thee and Elect ones in offering Chriſt unto thee. Secondly, neither didſt thou conſider thy Non-Election in thy rejecting Chriſt; Who told thee that thou wert not Elected? Nay thirdly, Thou didſt think that thou wert Elected, and yet didſt not look after Chriſt.

Sixthly, They have ſuch termes propoſed, that if they did come up to them, they ſhould be ſaved: Although the Lord hath purpoſed not to …ave ſome men, yet we muſt not conceive that God wills that they ſhould not be ſaved upon any termes; he wills their ſalvation ſo far as they will the terms of ſalvation. If they would comply with the way and meanes which he hath propoſed and preſcribed, i.e. Beleeve & repent, they ſhould be ſaved; upon ſuch terms as theſe God wills every mans ſalvation. Revel. 22.17. And let him that will, come. p. 131if he will come up to the termes of Chriſt, he ſhal have of the waters of life, whoever he be.

There is a great difference betwixt Gods willing mans ſalvation upon Goſpel termes, and his Electing men unto ſalvation. For whom he Elects, he abſolutely determines to ſave out of the good pleaſure of his will. He appoints the meanes as well as the end, he reſolves to give faith and Repentance to ſuch, to incline their hearts, and to convert them to himſelf. Thus he wills the ſalvation of the Elect.

But he wills the ſalvation of all men otherwiſe, viz. upon ſuch and ſuch termes. If they wil make uſe of ſuch meanes as he gives them, and come up to his termes, they ſhall be ſaved; otherwiſe not. Nay, he gives them ſo much as to leave them inexcuſable at the laſt day, and to make it evident that he wil'd their ſalvation more then they did. It wil be then clear, that had many men will'd their ſalvations upon thoſe terms which the Lord did, they had been ſaved?

Queſt. But how does that appear?

Anſw. Thus; God was willing to give thee ſalvation, if thou wouldeſt turn to p. 132him. But thou didſt never will it upon ſuch termes. Mat. 13.14, 15. Thou wert willing to be ſaved, but it was if thou mighteſt keep thy old Luſts ſtill; thou wouldſt not buy ſalvation at ſo dear a rate as Converſion. So that we may ſay, that the reaſon why many a man is not ſaved, is not becauſe God would not, but becauſe they would not. There were termes propoſed by the Lord, and there was nothing that parted the Lord and them, but their wills. As in the caſe of the young man in the Goſpel, whoſe eſtate parted Chriſt and him. Was it not his wil that undid him? Dare any ſay, that if he had come up to the termes of Chriſt, he had not been ſaved? Chriſt made him a firm promiſe upon a condition which only parted Chriſt and him, Mat. 19.21. And what was it that undid Iſrael? Pſalm 81.13. Oh that Iſrael had walked in my wayes, &c. Did Iſrael ſuffer becauſe God was not willing to bleſs and proſper them? Surely no; But becauſe Iſrael did not ſeek it in the way which God was willing to beſtow it. Had they will'd their peace in the way that the Lord will'd it, they had had it. And ſo in the Text, did wicked men wil their own ſalvation, as the Lord does, they ſhould be ſaved.

p. 133Seventhly, They have ſome inward meanes and helps to make their day of peace the cleerer. The Spirit of God does ſtrive with them in his word and works, and ſollicites their return, but they will not obey it. Gen. 6.3. Thus the Lord ſtrove with the old world until he was weary. This was it which Stephen charged upon the Jews, Acts 7.51, Ye do always reſiſt the Holy Ghoſt. To this we may add that of 1 Pet. 3.18, 19. God did not onelyonly preach by Noah whilſt he was preparing the Arke, but by his Spirit alſo, convincing them of ſinne, and warning them to repent. Now that you may ſee how farre the Lords affords inward meanes as well as outward to many that periſh, I ſhal lay down theſe few particulars.

Firſt, He inlightens their underſtandings which before were wholly darkned, and gives them the knowledg of many Goſpel truths, yea ſometimes in ſuch a manner and meaſure, that they are able to teach and inſtruct others, and to tel others what is to be done, when yet they themſelves wil not doe what they direct others unto, Rom. 2.19.20. Thus Judas and Demas had ſuch gifts and knowledg, as made them for a time ſerviceable to p. 134others, yet they ſerved not the intereſt of their own ſouls.

Secondly, He ſhews them the equity of his wayes, ſo that he cannot but confeſſe that what the Lord requires is juſt and reaſonable, and ſo alſo what he threatens, and yet they have no wil to do the ſame, Rom. 1.32. The Heathens were convinced that God would judge their wayes, and he would puniſh them with death, and they could not deny the juſtice of this ſentence; How much more are many convinc'd ſtrongly of this, who live under a ſearching Miniſtry? To this we may adde that of Rom. 2.18. Thou approveſt of the things which are excellent. God inlightens them ſo far that their judgements are for him, though their affections are for the Devil and ſin.

Thirdly, He moves ſo far ſometimes until he ſtirre up ſome kinde of reſolutions in them, and Conſcience grows ſo hot that nothing wil quiet it but making of promiſes to do ſomething in anſwer to ſuch Convictions, Acts 24.25. Thus Felix quieted his Conſcience when it was in a flame, by telling it he would hear Paul and it another time.

p. 135Fourthly, He moves ſo ſtrongly upon the heart of a ſinner, that he cannot be quiet unleſſe he do ſomething for the preſent in obedience to that word which is ſet cloſe to him by the Spirit of God. Thus Herod heard John Baptiſt, and did many things, Mark 6.20.

Fifthly, He ſqueezes a ſweetneſſe out of his wayes upon their ſpirits ſometimes, ſo that they are convinc'd that it is good following of God. Thus the ſtony ground received the Word with joy. Matth. 13.20. And They tasted of the heavenly gift, Heb. 6.4. They had ſome peace in their ſpirits, and comfort in the hope that ſin was pardoned, and this ſeemed a ſweet thing to them.

Sixthly, He gives them ſome taſte of the powers of the World to come, as Balaam had, Numb, 23.10. He had ſtrange Convictions of the povvers of the World to come. He …avv that a mans happineſſe did not lie in the things of this life; But there vvas another life vvhichwhich vvas principally to be cared for, and look't after; He knevv that the people of God had a happineſſe reſerved for them in that life which was more then all the pleaſures of this. He knevv that they vvould be the happy men vvho had feared and loved p. 136the Lord, yet he loves not them although he deſired their Condition; He would have curſed them for wages, yet he deſired to be bleſſed with them. Thus you ſee God goes farre to ſtirre thoſe who are not ſaved.

I have now ſhewne you wherein a wicked mans day conſiſteth, and how farre it does extend, to outward and to inward helps and meanes; whilſt theſe things continue which I have ſhewed you, it may be ſayd, It is day with them.

But as this day of theirs ſeemes to be ſome what cleere in reſpect of meanes; yet it is a very uncertaine day, whoſe length is onelyonly known to the Lord. For he cauſes the Sun to riſe and ſet at his pleaſure; And although wee cannot by the exacteſt Calculations finde out preciſely how long or ſhort this day is to particular ſoules, yet we may lay down General Rules, and make ſuch Scripture propoſals, as may help men very much in judging concerning this Goſpel day; at leaſt I doubt not but to ſhew you ſo much as will cleere this truth, or Second Propoſition, That a ſinners day may end whilſt he injoyes the outward means of grace.

Sometimes the Lord brings the nigth p. 137upon a people by taking a way the means of grace wholly from them. When the Sun ſets, it muſt needs be dark; and if the Goſpel were taken quite a way, he world would be as dark as Hell. But I intend not to inſiſt upon the proofe of this. I ſhall grant that a ſinner may have all the choyce outward helps that can be injoy'd continued to him, and yet this day may be over. And that will appeare

Firſt, Becauſe God may withdraw the Convictions of his Spirit from him, notwithſtanding he injoyes the word; the Lord may ſay, as Gen 6.3. My Spirit ſhall ſtrive no more with this man: And alas, when God hath withdrawne his Spirit from the world, to what purpoſe is it?

Secondly, No onelyonly ſo, but the Lord does hold them from ſeeing and underſtanding thoſe things which concern their peace, as he held the Diſciples from knowing him whilſt he talked with them; ſo does he theſe men from knowing any thing ſavingly. Rom. 11.8, 10. God hath given them a Spirit of ſlumber, &c. When God hath plainly convinc'd of the truth of his Goſpel, and ſollicited their returne by many morall perſwaſions, and ſtirrings of Conſcience, and they will not receive the truth in the love of p. 138it; He then does not onelyonly withdraw the light which ſhined convincingly upon their Conſciences, but he dos hold their eyes from ſeeing, or puts the truths of his Goſpel into ſuch a dreſs that they ſhould miſtake them. Therefore ſayes Chriſt, Matth. 13.11, 13. I ſpake to them in parables. Thus ſays the Lord to his Word and Meſſengers; Go and ſpeak to ſuch a people concerning their peace; but I wil caſt ſuch a vayl upon plaine truths, that they ſhall not underſtand what is plainly ſpoken to them for their good Compare Iſai. 6.9. with Iſa. 29.10. and tel me whether God does not take up ſuch reſolutions as this, That the people who would not ſee at one time, ſhal not ſee at another. And how farre are ſuch a people from night, judge you?

Thirdly, He ſometimes hardens their hearts, and makes them heavy by that word which in it ſelf is a word of healing and ſoftning. He hath ſaid, the word ſhall not go forth in vaine, and return empty. It ſhal do ſomething, either as a ſavour of life or of death; but becauſe they have refuſed the word as it offers life, God in juſt judgement makes it a killing word to them: as we may ſee Iſaiah 6.10. p. 139it is a ſad thing when the Lord ſhoots the Goſpel as poyſoned arrows againſt the ſoul, which wil ſurely kil; yet this the Lord often does againſt ſuch as have rejected the ſaving offers of it; as we may ſee, Iſaiah 28.12, 13. The Lord gave them line upon line, and precept upon precept, that they might goe, and fall backward, and be broken, &c. But the Lord never deales thus with a people, but for ſins againſt his word, that he might by his word puniſh their diſobedience to it.

Fourthly, He delivers them up to their own carnal looſe hearts to commit ſin with greedineſſe, Rom. 1.28. As they did not like to retaine God in their knowledge, God gave them over to are probate mind, &c. When the heart is once grown hard and fat, that Convictions and Reproofs come not at it, or when it is paſt feeling, as they were who are mentioned Eph. 4.19. the next thing is a giving up of themſelves to all wickedneſs; When God gives men over to their luſts, men wil quickly give themſelves over to them. You have a very ful place, which ſhews that God does thus give up ſome men. Secondly, Why he does it; and Thirdly What the effect of this is. Pſalm 81.11, 12. It is ſaid, that God gave them up to their p. 140own luſts. Secondly, The reaſon of this is, Becauſe they would not hearken to, and embrace the Lord and his counſel. And thirdly, The effect of this was, they walked in their own Counſels. The raines were no ſooner laid on their necks, but they ran away from God.

Fifthly, God goes ſo far with ſome, that he wil not puniſh them for ſinne here; he wil not loſe one ſtroak more upon them, he wil not afford them thoſe outward means of humbling which he affords to many others. As he ſays of Iſrael. Hoſ. 4.13, 14. Your daughters ſhal commit whoredom, and your ſpouſes ſhal commit adultery; I wil not puniſh your daughters when they commit whoredom, nor your ſpouſes when they commit adultery. Oh it is a ſad judgement, and a dreadful, when God ſays of ſuch a ſoul, I wil not viſit him here for ſin, let him be unclean ſtil, let him be a vile wretch ſtil, a drunkard, a lyar, a blaſphemer, a Sabbath-breaker ſtil, I wil ſeem to take no notice of it, I wil not reckon with him til I have him in Hel, and then I wil reckon with him for all together. Acts 14.16. Acts 17.30. Let him go on, and proſper, and floriſh in his body, and eſtate, he ſhal not be croſt as other men are, that he may bleſs himſelf p. 141and fal. It is one of the ſaddeſt and ſharpeſt of the judgements of God that can befal a poor creature, not to feele the ſmart of ſin here. To lye under this judgement, that he ſhal finde the ſweet of ſin onelyonly. Oh let me tel you, it is a great and manifeſt token of Gods diſpleaſure, and that he is implacable when he ſuffers thee to go on quietly in a way of ſinne, and neither ſmites thee by his word, nor yet by his providences, but lets all things go to thy mind, and thee go after thy luſts.

Sixthly, God gives them up to ſtrong deluſions, ſo that they who would not believe the Word and Conſcience when they ſpake truth to them, ſhal aſterwards believe every deluſion of Satan, every forgery of their own corrupt hearts, and every deceit of ſin. See that of Iſai. 66.4. I will chooſe their deluſions ſaith the Lord, becauſe when I called they did not anſwer, but choſe the thing in which I delighted not. This is a dreadful place for ſuch as wil not hearken to, and obey the truth, when they are convinced of it; ſee another to confirm this, 2 Theſ. 2.10, 11. Becauſe they received not the love of the truth that they might be ſaved, for this cauſe God ſhall ſend them strong deluſions p. 142that they ſhould beleeve a lie, that they might be damned, &c. Oh ſuch a word ſhould make men upon whoſe conſciences God is ſtirring, afraid to dally with it. May not the Lord ſay to ſuch, If you wil not liſten to the truth to day, you ſhall liſten to a lie to morrow? I will give Satan leave to tempt, and I will give thee up to beleeve whatever he ſhall propoſe; Becauſe thou wouldeſt not beleeve me for thy good, thou ſhalt beleeve him for thy hurt and ruine.

Seventhly, They may and do often fall back from moſt or all of thoſe Convictions, which they had upon their ſpirits of the things of God, which I mentioned before, whilſt the Spirit ſtrove with them: as for example;

Firſt, For the knowledge which they had of the truth of God, they may beleeve manifeſt lyes, in oppoſition to them, 2 Theſ. 2.11.

Secondly, Their Judgements may be ſo corrupted, that they may paſſe againſt thoſe things which they did approve of; they were in their Judgments for holines, now they may be for ſin. Mal. 3.15. They call the proud happy; and whereas before they did approve of things which are excellent, yet now they thinke it a p. 143vaine thing to ſerve the Lord; and they ſay with thoſe Apoſtates Mal. 3.14. What profit is there in ſerving the Lord?

Thirdly, Whereas he had ſome convictions under the Word, and he made many promiſes to reforme, yet now he may be paſt feeling, as they were Eph. 4.19. His Conſcience is paſt all tenderneſs and remorſe, and he is ſeared with a hot iron, 1 Tim: 4.2.

Fourthly, He may lay afide that which he had taken up of the form of Godlineſs; whereas while God followed him with Convictions, he uſed to do ſomething that ſavoured of Religion, and to aſſociate himſelf with thoſe who made a profeſſion; but now let them goe by themſelves, he is not to be found amongſt them. Mal. 3.15, 16. As ſoone as the Prophet had taken notice of the apoſtacy of ſome, he adds preſently; Then they that feared the Lord ſpake often together: As if he ſhould have ſaid, You might afterwards have found the Saints by themſelves; theſe men were not to be found in their meetings.

Fifthly, Whereas he had a ſweetneſs in the performance of duty, he forgets that, and returns to lick up his old vomit again, and that is ſweeter to him then p. 144ever Religion was; and the reaſon of this is, becauſe he had pleaſure in unrighteouſneſs, 2 Theſ. 2.12. And although they might forget this pleaſure while Conſcience was heated, and find ſome pleaſure in the waies of God, by the allaying this heat of Conſcience; yet Conſcience being quiet and cool again, they loſe the pleaſure which they apprehended in the ways of God, and imbrace the pleaſures of ſin afreſh.

Sixthly, Whereas they had ſome Convictions of the powers of the World to come, and ſome ſad thoughts of Eternity were darted into their ſpirits, that they could not be quiet, the love of the preſent world, the profits, pleaſures and honours of it eat up all theſe, and they forget that there is ſuch a thing as Eternity to be provided for, and they live only as if they were to live to this preſent World.

Seventhly, Such men do not only fall back from their Couvictions, and ſeeming work of Converſion, but they go forward in wickedneſſe, perhaps not known or practis'd by them before. This we find mentioned, 2 Pet. 2.20. Ifaſter they have eſcaped the pollutions of the world, p. 145through the knowledge of our Lord and Saviour Jeſus Chriſt, they are intangled therein and overcome, the latter end with them is worſe then the beginning; for &c.

Men that have gone far in a profeſſion of Religion, and ſeemed to have ſome power upon them to reform them, yet the Corruption of their wils overcomming the light and Convictions which were in their Conſciences, and finding themſelves at liberty, they are more vile then ever. They are worſt at laſt, as is not onelyonly aſſerted here but, in that Parable, Mat. 12.43.44.45. If the unclean Spirit be caſt out by the power of Conviction alone, he will returne to his old habitation, he will come and ſee who keeps houſe, and if it be empty in reſpect of grace, and garniſhed only with a profeſſion, and with natural abilities, he will enter againe, and he will bring company enough to guard for the future, and they ſhall be none of the beſt, ſeven Spirits more wicked then himſelfe. Perhaps hee was a drunkard, or ſwearer, or Sabbath-breaker; But as he troubled himſelf about Religion; ſo hee troubled not the profeſſors of it. But if he fal back to theſe ſins againe, its ten to one but he proves a ſcoffer or a perſecutor p. 146of the wayes and people of God. See an inſtance, Mal. 3.14. There where ſome who pretended to holineſs, but when they fel off, Obſ. Firſt, They did not onelyonly lay aſide ſuch duties, but ſtruck at them. Secondly, They ſcoffed at ſuch as walked humbly with God. Thirdly, They joyned and ſo took part with the worſt of men. They call the proud happie. Apoſtates ſeldom ſtand as Neuters.

Thus I have I hope cleered the two firſt propoſitions, you have ſeene it both day and night with the wicked. I come now to ſpeak of. The Third Propoſition, viz. That when this day is paſt and over, the things of peace are hid from the ſoul. This is ſo eaſily deducible from the two former, that I need not ſpeak much to prove it. If a day be ſet to treat with perſons, and upon terms to conclude a peace, if they ſtand out this day, and do nothing, the Commiſſion is out of date. Thus ſays the Lord, I gave Commiſſion to my Meſſengers, to Conſcience, and to the Word, to plead and ſtrive with you about an agrement, and ye would not; Now the time is over, Conſcience and the Word have no Commiſſion to treate with thee againe; for I am reſolved againſt peace now.

p. 147Thus God dealt with Jezabel, Rev. 2.21. I gave Jezabel ſpace to repent, ſays he; But ſhe repented not; I am now reſolved to take another courſe with her, I will call her, &c. If the day end any way, Peace muſt needs end with it. When God workes as I have ſhewne you, and they come to that paſſe, as hath beene declared we may eaſily Conclude, Peace is hid.

Firſt if God withdraw from the ſoule, and give over ſtiring, Corruption muſt needs carry it. When God takes away thoſe Convictions which did reſtaine and bridle the man, he will doubtleſſe then follow his own luſts, and take fil of ſinne, commit it with greedineſs. But you ſee it evidently, God hath ſaid, my Spirit ſhall not alwayes ſtrive with man; Such a man hath deſired to enjoy his Luſts quietly, and I am reſolved he ſhal have enough of it; and where wil ſuch a man ſtop, whom God wil not hinder? or when wil he returne, whom God will not draw? Corruption will doubtleſſe Lord it in ſuch a ſoule.

Secondly, If the Lord leave ſtiring wtth the ſoule, Satan wil have his wil upon it. If the Lord withdraw his inward workings, Satan wil draw neere, p. 148and he will fill up the Houſe; If Chriſt rule not, he will. Paul ſets out the Condition of poore ſouls who are without Chriſt thus; 2 Tim. 2.26. Satan leads them Captive at his will; and Eph. 2.2. He ſays they walk according to the Prince of the power of the Ayre (i. e.) according to his mind. This is the Condition of every Naturall man. Satan hath goten ſuch a power over them, that they doe what he Commands. But beſides this power which Satan hath in men naturally, here is a Judiciary delivering up of Souls to the power and will of Satan when their day is over. Many who are under the firſt power of Satan may be recovered, but ſuch as come thus under his power are irrecoverably loſt and undone, 2 Cor. 4.3.4. If our Goſpel be hid, it is hid to them that are loſt, foreign. Not to ſuch as are loſt in Adam, as all men are who are naturally in a loſt Condition, of which yet ſome at leaſt ſhall be repayred; But ſuch as are appointed to be deſtroyed, who are loſt paſt Hope. In a word, when a mans day is over, he is loſt, and peace is hid from him upon a twofold account.

Firſt, In reſpect of God. He withdraws the light and reſolves never more to have to doe with ſuch a poore Creature p. 149in a way of mercy, never to whiſper one word of conviction, or of Counſell more to him concerning his ſoule, and then he that is filthy muſt needs be filthy ſtill; who will be faithfull to that mans ſoul, or ſhew him the miſery of his Condition or the folly of his waves, whom God will Counſell no more? The Sunne is ſet, and the day muſt needs be done.

Secondly, The day being done, peace is hid in reſpect of himſelf, becauſe he had no eyes to ſee the things of peace; They were but ſhut before, either out of prejudice, or neglect, or wantonneſs, but now they are put out, or ſealed up, ſo that they ſhal be opened no more; and then although the Sun ſhine never ſo Bright, yet the eyes being put out, he lyes under an impoſſibility of ſeeing the things of peace. This is as clear as the Sunne when it ſhines, from that of John 12.39, 40. Therefore they could not beleeve, becauſe he had blinded their eyes, and hardened their hearts, &c. Thus the day of grace and peace you ſee may be over unto men, although the Goſpel in reſpect of the publique adminiſtrations doe continue as clear as ever. Thus we finde it was with ſome of the Jewes in p. 150Iſaiahs time, as I have ſhewn you from Iſa. 6.9, 10. Yet was he the moſt Evangelical of all the Prophets. And thus it was in Chriſt's time; many who lived under the Richeſt diſpenſations of the Goſpel (who heard and ſaw Chriſt, who ſpake as never man ſpake, and did what never any did) yet were paſt ſeeing, and Chriſt ſaies expreſſely at laſt, That he did not intend that they ſhould ſee, Mat. 13.10, 11, 12.

Before I come to apply theſe truths which have been proved, I ſhall clear them from ſome miſtakes or miſapprehenſions which might ariſe.

Firſt, Some will ſay, Does not that which hath been ſpoken ſtrongly infer that Chriſt died for all?

Anſw. The Goſpel hath plainly and fully declared that Chriſt died for ſinners, and all ſinners without exception are invited to come to him, and take freely of the waters of life, and the promiſe of Acceptance is cleare. None ſhall be refuſed who will come to him. So that upon this account we have as much liberty in preaching the Goſpel, and can give as much encouragement to ſinners, as if we did preach univerſal Redemption; for then men could have no ſurer footing p. 151for faith then the word and promiſe of God, who cannot lie, and this word they have now; He that beleeveth ſhall be ſaved.

Secondly, Who can ſay that Chriſt died not for him in particular? thou haſt no Negative; But the Lord hath left thee a foundation for hope, yea and for ſtrong Confidence, if thou doeſt not turn thy back upon Chriſt. That he died for ſinners, is clear; that thou art one is as plain; and if thou approveſt of the terms of the Goſpel, if thou deſireſt to partake of the benefit of his death upon the terms of Beleeving and Repenting, thou maiſt undoubtedly have it. If thou wilt come, God keeps open houſe, and thou maieſt aſſure thy ſelfe of thy welcom. So that as to thy encouragement to come in to Chriſt, it matters not whether he died for many, or for all; or whether for thee in particular or not; for without all diſpute He came that all they that Beleeve might be ſaved: And they who ſay that Chriſt died for all, acknowledge that his death ſaves none but upon theſe terms. If thou haſt a will to Beleeve and Repent, thy encouragement is as good as any can be given thee: But if thou haſt no will to theſe things, p. 152it is no matter whether he dyed for thee or not, for thou ſhalt be damned without all Controverſie. He that believeth not ſhall be damned; ſo ſay we, and ſo ſay they who believe that Chriſt dyed for thee in particular.

Secondly, But does not this which hath been ſaid ſuppoſe that man hath a free wil, and power to believe and repent, and convert himſelf? Becauſe you ſay he may be ſaved, if he wil come up to the terms propoſed.

Anſw. No. This Doctrine which hath been delivered, hath no ſuch foundation. But I ſhal lay down as ſafely and as cautiouſly, yet as plainly as I can, what we are to conceive of the abilities and wil of man in this point.

Firſt, It ſuppoſeth that men who periſh do not do what they can; they do not exerciſe and improve that power which they have. I ſuppoſe the difference betwixt Natural and ſpiritual abilities is diſcovered in the Parable of the Talents; He that had the ſingle Talent hid it, when they who had double Talents improved them. Mat. 25.20, 24. Although we may by following Scripture expreſſions ſafely ſay, that the Natural mans Abilities fall ſhort in ſpiritual p. 153performances, yet we cannot ſay, He hath no power at all in theſe things. He may do more good then he does, and he may do that which he doth better, although he can do nothing well. It is very hard to ſay how farre he can goe, although we can ſhew how far he cannot go. The abilities of nature muſt be left like a Terra incognita which hath not bin travailed over; Becauſe never any natural man did go ſo far as he was able to go for God.

Secondly, It ſuppoſes that no man did ever periſh who did his utmoſt to lay hold upon ſalvation by Jeſus Chriſt. He who hath given ſuch encouragement, as to ſay that he would not break the bruiſed reed, nor quench the ſmoaking flax, wil not refuſe any who have laboured with all their might and ſtrength to come to God by him. He that ſays, he will in no wiſe caſt out them that come, doubtleſs will not caſt off thoſe who take ſuch paines to come. He that hath ſaid to ſinners, James 4.5. Draw neere to me, and I wil draw neer to you, wil alſo make it good, and meet thoſe more then half way, as he did the prodigall Sonne, who deſire to return to him. We have a notable ſcripture for this, Jer. 30.21. He p. 154ſhall approach unto me; for who is this that engageth his heart to approach unto me? As if the Lord had ſaid; Do you not ſee how ſuch a one tuggs and labours with his heart to draw it God-ward, and yet complains that when he had done what he can, all wil not do; his heart is ful of backſliding. I wil not ſuffer ſuch a poor ſoul to ſtand off; I will cauſe him to approach. God hath made an abſolute promiſe to thoſe who labour for Heaven, and take paines as it were for life, Hoſea 6.3. Then ſhal ye know if ye follow on to know the Lord, &c. And the Lord ſays elſewhere: Then ſhal ye find me, if you ſeek me with all your hearts.

Object. But you wil ſay; is it not ſaid Luke 13.24. Many ſhall ſeek to enter, and ſhal not be able.

Anſw. It is ſaid, many ſhal ſeeke, not ſtrive, (i. e.) they would enter if it could be with eaſe. The ſoldier who dare not or wil not venture his life in a ſtorme, would ſeek for a way to enter without labour or hazard.

Secondly, Many may strive (as wel as ſeek) but not to the uttermoſt; and they have no reaſon to charge God with the loſs of their ſouls, when they have not put out their abilities to the utmoſt.

p. 155Thirdly, Many ſtrive much, but not in Gods way, as the Scribes and Phariſes did, and as the Papiſts and many Legal perſons do, who do not ſtrive in Chriſt and for Chriſt. But there was never any that did his utmoſt for life in the Goſpel way, that did miſs of it.

The Lord did never give any poor ſoul occaſion to ſay; Lord, thou haſt propounded ſuch a way for poor ſinners to come to life and ſalvation, and thou haſt commanded us thus to ſeek it, and behold I would, but thou wouldeſt not; I have done my utmoſt on my part, but thou haſt failed on thy part.

Thirdly, It ſuppoſes that no man did periſh for want of power, which had a wil to Believe and repent. When ever the wil of a poor Creature did come over to God, there did alwayes come with it a ſufficiency of grace to lead him through all the works of grace. Although there were not abilities ſuitable to the wil, yet they were ſome way ſuited to the work of Converſion. Not that I do think with ſome, That the wil of man moves firſt in the improvement of his abilities, and that the Lord then ſteps in with more grace & ſtrength as a Reward of this. But I believe that p. 156God does by his ſpecial grace move the will, and ſets that (with what he hath given already) to work, and where he doth by his free grace excite what he hath already given, he doth aſſiſt that with more. God is firſt in the work of Converſion, and his grace moves the will; Pſa. 110.3. In the day of thy power thy people ſhall be willing. And when God doth begin in the wil to move that toward Chriſt, he wil not ſuffer the work to fail for want of power to carry it on. God never ſtarves his own work. Phil. 2.13. He worketh in you to will and to do: There is a neceſſary Connexion betwixt the wil and the deed. If the Lord (in his free grace) give the Will, he wil enable to do, if not what we ſhould, or would, yet what he wil accept of.

Fourthly, It ſuppoſeth thus much; that it matters not whether thou haſt ſuch a power to Believe and Repent, which ſome plead for. For if thou haſt a Wil to Believe and Repent, thou ſhalt not miſcarry for want of power. Follow thy wil, and thou mayeſt expect power confidently from the Lord. But if thou haſt no wil toward theſe things, and art reſolved not to make uſe of what thou haſt, it is no matter whether thou p. 157haſt more or leſſe. If thou haſt no power of thy ſelf, yet if thou haſt a Wil, the Lord wil not let thee ſtand out for want of power. And if thou hadſt all this power in thy hand, and haſt no wil to employ and improve it for thy ſoul, it is all one as to thy ſalvation. Thou ſhalt periſh.

Fifthly, It ſuppoſes that the Lord doth not condemn men for what they cannot do (although they cannot doe what he commands) but becauſe they wil not. God commands thee to Believe, to repent, to be humbled for thy ſins, and to make thee a new heart, to forſake thy very evil thoughts. Thou canſt no more do theſe things, then the Blackamore can change his skin, or the Leopard his ſpots, Jer. 13.23. But this is not that which will damn thee, that thou canſt not do them, but this will be thy condemnation, that thou wouldeſt not do them?—It is true; if thou wert ſenſible of thine inability, thou mighteſt plead a cannot now, and make good uſe of it thus; Lord thou haſt commanded that I ſhould keep thy righteous judgements. But I cannot. Oh that my ways were ſo directed, &c. Thou haſt commanded me to make me a new heart, Ezek. 18.31. p. 158But I cannot. Therefore Pſal. 51.10. Create in me a new heart, and renew aright ſpirit within me.

Thou haſt commanded me to Believe, but Lord I cannot, I find abundance of baſe unbelief within me, Mar. 9.14. therefore Lord help my unbelief. Thou haſt commanded me to waſh and make me clean, but I cannot; I can as ſoon waſh off the ſpots from the Leopard; Ez. 36.25. Therfore ſprinkle clean water upon me, and I ſhal be clean; waſh me, and I ſhall be whiter then ſnow, Pſalm 51.7. Thou haſt commanded me to love thee with all my heart, and with all my ſtrength; But I cannot; I find much of the love of the world creeps into my heart, and intercepts my affections, and I am ful of Backſlidings. Jerem. 32.40. Therefore Lord put thy Law in my heart, that I may not depart from the; in a word, Thou haſt commanded me to ceaſe from evil, and to do good. But I cannot, for I finde (Rom. 7.23.) a Law in my members rebelling, &c. Therefore Lord deliver me from the ſin of this body, or from this body of ſinne. This is the uſe thou ſhouldeſt make of thy cannot, and thus improved and pleaded out with God in time, it might be of ſingular advantage to thee. But it p. 159wil be vaine to think to lay up this plea by thee until the laſt day, and to think to ſtop Judgement by it then. For the Lord wil proceed with thee upon other termes, and ſo wil fruſtrate ſuch a plea as this is; For he wil not condemn thee becauſe thou couldſt not, but becauſe thou wouldſt not believe. And when thou art found guilty of ſtubborn and wilful diſobedience, it wil be in vain to plead inability. Thy weakneſs was the reaſon why thou couldeſt not believe; but it was not the reaſon why thou wouldeſt not believe. If ever thou wouldſt have pleaded inſufficiency, thou ſhouldſt have done it whilſt there was time for it, when it might have been removed. The buſineſs then to be proved wil be that thou wouldſt not believe, and for this thou ſhalt be condemned. John 3.19. This is Condemnation that light is come into the world, and men love darkneſs more then light.

Sixthly, It ſuppoſes that a mans cannot is from his VVil not. Therefore he cannot becauſe he wil not. There is a Twofold Cannot in unbelievers. A firſt and a ſecond. The firſt is while the day of grace does continue, of which I am now to ſpeak, and this is from his corrupt p. 160will. While God is offering to him termes of peace and reconciliation, he is wilful, and ſhuts his eys, and ears, and wil not ſee nor hear what is for his good.

There is a ſecond Cannot which follows this, a Judiciary Cannot. When man hath ſhut his eyes, and therefore could not ſee the things of his peace, the Lord ſeals them up, and ſays, From henceforth thou ſhalt not ſee any thing for thy good; this is a dreadful Cannot, and when men come to this, they are almoſt in Hell. But I am to ſpeak of the former of theſe, (which is ſo much the more fearful becauſe it leads to this) the Cannot which ariſes from a mans own wil: the wil and affections blinde the Underſtanding, and therefore he cannot ſee; The corruption of mandoth moſt of all appear in his wil, for this is the very ſeat of it, from whence it iſſueth forth into every part of him, and defileth the whole man; the will is the Ringleader in good or evil. And that is not miſled by the underſtanding, until the underſtanding hath been ſeduced by that. A man is firſt prejudiced againſt ſpiritual things, he wils them not, and therefore he ſees not the excellency that is in p. 161them. Thus the will blindes the underſtanding, and that leads the will aſide, and ſo the blinde lead the blinde, till both fal into the d…tch. Thus we ſee daily by ſad experience, how mens paſſions or intereſts do blinde them, that they do not ſee things as they are. Men love or hate things, and then they judge them to be good or evil according to their affections.

The Natural man hates the wayes of Godlineſs, and then fancies them to be hard and unpleaſant; he judges them fooliſhneſs, becauſe they croſſe his luſts, which have gotten his affections, and therefore he cannot receive them. Again, he loves his luſts, and therefore he fancies that they are comely and pleaſant, he is not willing to ſee the deformity of ſinne. Like ſome fond Mother, who do ates ſo much upon her childe, that ſhe wil heare no evil of it; ſhe is ſo blinded by affection that ſhe cannot ſee faults. Thus it was with Balam, who (although he had aſſurance that Iſrael ſhould be bleſt and not curſt) would faine perſwade himſelf (through the extream love of the wages of iniquity) that he might curſe Iſrael from ſuch or ſuch a place. So alſo is it with p. 162men, although the word of God flie in their faces for ſin, and tels them, that if they let it not go, their ſouls ſhall go for it; yet the love of ſin and their extream unwillingneſs to part with it, puts them upon ſtudying ſome excuſe or other for it, and they would fain perſwade themſelves that there cannot be ſo much danger as is pretended in keeping this or that ſin. So that the reaſon why they ſee not the evil and danger of ſin, is becauſe they are not willing to ſee. They are not willing to ſee what ſurfetting and drunkenneſſe will coſt them, that they ſhall have hunger and thirſt for them in Hell. They do not willingly ſee what the Lust of the eyes, the Luſt of the fleſh, and the pride of life will coſt them; that thoſe flames of Luſt ſhall be turned into flames of fire.

They are loth to ſee what covetouſneſſe, pride, or oppreſſion, &c. will come too, and therefore they conſider not the danger and nakedneſſe of their poor Souls. And who is ſo blind as he that will not ſee? Surely ſuch a blindneſſe cannot bee pleaded before the Lord, When a man is corrupted in his affections, it is hard to ſet his judgement right; For ſuch a man wil ſee nothing that p. 163might weaken his former opinion. Thou loveſt thy corruptions, thy boſom luſt; the Word bids thee cut it off, if it were a Right Hand, and pluck it out if it were a Right Eye▪ nay it bids thee do it without d…lay. The Divel perſwades thee that thou needeſt not be ſo ſtrict, thou maieſt ſpare one Luſt, the Lord wil pardon thee in this one thing, or if thou muſt caſt it away, it is time enough yet, hereafter wil ſerve the turn. Now although the Scripture be plain; and reaſon tels thee, that if it were poſſible for thee to be ſaved, and yet to keep one Luſt, or that another time might ſerve turn to part with it, yet it were the ſafeſt way to part with every Luſt, yea and that preſently alſo; yet the Love that thou beareſt to thy Luſt does blinde thee, ſo that thou wilt ſee or hear nothing to the prejudice of it. Thou art like the deaf Adder that ſtops his ear, and refuſes to hear, Charm the Charmer never ſo wiſely, Pſal. 58.5. Some ſay of the Adder that ſhe is deaf on one Ear, and ſtops the other to prevent charming: others ſay that ſhe lays one Eare cloſe to the earth, and ſtops the other with her Tayl.

p. 164It is true thou canſt not heare. But what is the Reaſon of it? is it not becauſe thou haſt ſtopped thine eare; And thou canſt not ſee; but is it not becauſe thou wilt not? thou haſt ſhut thine eyes. But wil this be a good plea?

It is obſervable that two Evangeliſts quoting that paſſage in Iſaiah Chap. 6.9. The one ſays, Joh. 12.40. They could not becauſe he had blinded their eyes, &c. But another gives the reaſon of it from their unwillingneſs to imbrace the truth Math. 13.14, 15. For their eyes they have cloſed &c. So that laying both together, It is plain, that ſometimes men cannot becauſe they will not: ſometimes againe they cannot, becauſe God ſays they ſhall not. But the ſecond is a puniſhment for the firſt.

Thus farre I have ſhewn you what kinde of Natural abilities this doctrine ſuppoſeth in the Creature; I ſhal adde a few things to ſhew you what kinde of freedome it ſuppoſeth in the wil.

It ſuppoſeth that the Lord leaves the Will free, I mean the wil of the Naturall man (i.e.) he dos not determine or incline them to Evill, but leaves them to their own choice, whether it be of good or evill, of life or death, light or darkneſs. p. 165if he ſhould move them to Evil, that could not be true of the Apoſtle, James 1.13. God tempteth no man to evil. Therefore the Lord tels Iſrael that he had ſet life and death before them, that they might chooſe one. And the reaſon why men do not chooſe life when it is ſet before them rather then death, is not becauſe the wil is not free, but becauſe it is corrupted and depraved; For without controverſie the Wil is ſo farre free, that what ever a man wills or chooſes, he does it freely, the will cannot be forc'd. But let me not be miſtaken here, as if I were pleading for that which ſome do make to be the liberty of the Wil. They would have the Wil of man to be free from corruption, and void of Enmity to God and his ways, and to ſtand indifferent betwixt good and evil. Now I do not ſay that the Wil of man is not corrupted; but I ſay that the Wil hath an Eſſential Freedome; and this may very wel be; for it may be more prone to Evil then to good through corruption, and yet looſe none of its Eſſential Liberty.

Conſider therefore the Freedom of the Wil does not conſiſt in an indifferency to good or evil, as ſome would have p. 166it, who place the Will of man Naturally betwixt theſe two without any inclination to one more then to another. And indeed, they who lay the whole weight of Salvation upon the Will of the Creature, muſt prove this, or they prove nothing: For if mans Salvation does depend wholly upon his will, as to the perfecting of it, and that Wil be byaſſed by Natural Corruption, there is great and eminent danger of ſuch a mans miſcarrying. But although the Wil be left free, and not determined to Evil by the Lord, yet I ſhal ſhew you that there is no ſuch freedom of Wil as many men dream of, viz. Never any man did ſtand equally poyſed betwixt good and evil.

Firſt Dem. Adam in the ſtate of Innocency had freedom of Wil, if ever any had it, yet he did not ſtand thus at an indifferency betwixt good or evil. But with the liberty of his Wil he had a holy inclination to good. He had a holy diſpoſition to good, yet withal a power to chooſe the contrary. And this inclination to good, was of the perfect freedom of his Wil. But if the freedom: of the Wil did conſiſt in an indifferency to good or evil, then it muſt follow, Either that Adam had not a free Wil, or p. 167that Adam had not the Image of God. For ſuch an indifferency to good or evil, could not conſiſt with the Image of God. For wherein was he like to God, if not in his Wil? And if that were inclined no more to good then evil, wherein was he like to God? ſurely he ſtood inclinable to good, although not unchangably; ſo that although there was a holy diſpoſition in Adams heart to good, yet this did not take away the freedom of it; he willed good the more freely; and for evil he had a liberty to chooſe it, as he did being tempted.

Secondly, Man in his fallen eſtate hath not ſuch a kinde of freedome of Wil as conſiſteth in the indifferency of it to good or evil. For beſides the liberty of his wil, there is corruption in it inclining and byaſſing it to Evil, which yet he freely wils. And that there is ſuch corruption in the wil of man, is plaine, in that the Scripture excuſes no part, and principally it charges corruption upon the VVil. Nay to ſhew how much the VVil is inclinable to Evil, he cals the Luſts of men the VVils of the fleſh and of the minde, Eph. 2.2. intimating that ſuch abominations as they have lived in, had their riſe principally p. 168from the corruption of the Wil, which did lead to ſuch things. Hence I ſuppoſe it is that evil things are called our own things, and the ways of ſin our own wayes, Acts 14.16. He ſuffered all Nations to walk in their own wayes, (i. e.) in wayes of ſin and vanity. Hence alſo the Luſts and looſe practices of the Gentiles are called the Will of the Gentiles, 1 Pet. 4.3. To ſhew that their very hearts and affections were in ſuch ways and works, and that what they did was not ſo much from any thing without, as from the ſtrong and ſteady bent of their own Wils: Nay the Apoſtle to ſhew more fully the corruption of the Wil, makes but one wil betwixt carnal men and the devil, Epheſ. 2. Compare the ſecond verſe with the third. He ſayes in one, they walked according to the courſe or inclination of the World, and in the other he ſays, they walked according to the Prince of the powers of the Ayre; They fulfilled the Wil of the devil and their own at once; And indeed Natural men do incline to evil as he does, only their wils are changeable and may bow towards God, but his is unchangably fixed on evil: ſo that by this it appears the natural man hath no ſuch freedom or liberty of Will as p. 169as was mentioned. God hath left it free, but his own corruption hath not left it indifferent to good or evil, but ſtrongly inclines it to the latter: And if the natural man ſtood in ſuch an indifferency to good or evil, it is very ſtrange that the Holy Ghoſt ſhould ſpeak ſo of the whole lump of Mankinde, Rom. 3.10, 11, 12. There is none that ſeeketh after God: there is none that doth Good, no not one. It is ſtrange that none ſhould chooſe the right way, if they ſtood all indifferent.

Thirdly, We ſee the renewed man ſtands not in ſuch an indifferency; For grace which does not deſtroy the liberty of the wil, inclines it to Good. We find that the wil renewed is the very ſeat of Grace and holineſs, Rom. 7.18. To will is preſent. And the ſame Apoſtle ſays, With my mind I ſerve the Law of God. Surely by his minde he properly means his will: that was ſtrongly moved towards God, and he could ſee grace there, although he could ſee it no where elſe, ver. 18. In my body dwells no good thing Saints ſee grace in their wils, which doth ſupport them againſt the corruption which they ſee in every part beſide. And by the Rule of Contraries, if grace p. 170be moſt in the Regenerate Wil, Corruption is moſt in the Unregenerate Will; but this the Natural man wil not take notice of. so that its manifeſt that although Man in Innocency, in his fallen, and in his renewed ſtate, had liberty in their Wils, yet none of them had that liberty which conſiſted in an indifferency to good or evil.

Firſt, For Adam in innocency had liberty to chuſe good or evil, but he was diſpoſed and inclined to good. Eccleſ. 7.29. God made man upright.

Secondly, Man fallen chuſes evil rather then good, Gen. 6.5. The thoughts of his heart are evil, only evil, and that continually.

Thirdly, Man in his renewed ſtate, although he hath a corrupt part in him, yet he is more inclinable to good then evil. His Wil is principally for God. So that theſe things conſidered, we may Conclude that a Mans Cannot is from his Corruption. And if Paul complained of a Cannot, Rom. 7.18. when yet his Will was not indifferent but manifeſtly inclining to good; ſurely we do Nature and the Natural man no wrong to ſay of him, that he cannot, becauſe of his Corruption which does ſtrongly diſpoſe p. 171his Wil to evil. It is ſtrange that Saints complain of a Cannot, who have grace in their Wills, and yet many will not allow ſuch a Cannot in the Natural man, who hath nothing but Corruption in his Wil.

Having now ſhewn you theſe things, there lies another ſcruple to be anſwered, which is this; Does God go ſo far as hath been hinted, to make a day of Grace for them that periſh, and have they all outward helps in common with them who are ſaved, and have they ſo many inward helps as have been mentioned.

Qu. Wherein does the work of God upon his Elect differ from his workings upon theſe whilſt their day continues.

Anſ. The difference lies principally in this; That al the movings and workings of God upon wicked men, are not upon their Wils to bring them over to himſelf; but they are upon their underſtandings, their Conſciences, and ſomtimes upon ſome of their affections. But the principal work of God upon his Elect is upon their Wils, they come over firſt and faſteſt unto God.

The Lord goes thus far with thoſe whom he converts not; W…l, ſays he, p. 172I wil prove you by illumination, I wil ſhew you many of the truths of the Goſpel, and you ſhal ſee what belongs to your peace, ſo farre that thy judgement ſhal be for Heaven. Nay I wil ſhake conſcience alſo, and that ſhal riſe againſt thee by way of conviction, thou ſhalt ſee the danger of thy eſtate in this condition, and I wil break in upon thy affections; thou ſhalt find, not onelyonly fears of hel and wrath to ſollicite thy return, but alſo ſome joyes in complying with my word and wayes. But as for thy will, I wil leave that to its freedome, let it chooſe what pleaſeth it beſt; now let it take life or death, they are both before it. And now if the wil were indifferent when Judgement and conſcience, and ſome of its affections are for Believing and Repenting, it would ſurely ſtrike in, and all theſe would engage and bring it over to Chriſt. But notwithſtanding all this, the Wil fals back, and chooſeth vanity and ſin, which pleaſes it beſt, becauſe of the corruption which is in it. So that whiles corruption remains in the Wil, it ſpues out this knowledg and theſe convictions, and runs on to folly, which it hath choſen. Rom. 1.28. They did not like to retaine the knowledge of God in their p. 173hearts. Whatever comes in to check the ſoul in the way of ſin, is an unwelcome gueſt, ſo long as the will remains corrupted and tainted, and the wil caſteth but the light of the underſtanding, and the convictions of conſcience, as the marriners do pump out the water which breaks in upon them. Balaam had a clear knowledg of the happineſs of the Saints, but his Wil was for Covetouſneſs.

Felix had a clear conviction of judgement to come, but his wil was for his corruption, and therefore he reſolves to ſtop the mouth of Conſcience by ſending Paul away. The wil deals with the light of truth as the ſore eye deals with the ſunne, ſhuts the window to keep it out becauſe it offends. John 3.17. Men love darkneſſe rather then light, becauſe their deeds are evil. They are ſet to do wickedly, and they reſolve to do it quietly.

But when God works upon his Elect, he begins with their wils, he ſets them at work, and when this begins, the whole man ſoon follows. For the wil commands all, it bids one go, and it goes; and another come and it comes; and though the Lord does thus work upon p. 174the Wil, yet he takes not away the liberty of it. But what the ſoul wills it wills freely, and his principall diſtinguiſhing works lyes in theſe three things.

Firſt, he takes off the prejudice that was in the Wil, and that averſneſs which was in it to ſpirituall things. Before, Corruption did lead it againſt light and Convictions, now it is otherwiſe. This was the firſt work upon Paul, Act. 9.4.5. Chriſt tooke off the prejudice he had againſt the wayes and people of Chriſt; why perſecuteſt thou me, ſays Chriſt, theſe are my ways and my people. Then Paul cryes out, Lord what wilt thou have mee to doe?

Secondly, The prejudice of the Will being removed there is an eaſier and fairer way opened to ſpiritual things, the ſoul ſees execllency now, where it ſaw none before; and ſo the underſtanding gets more light, and is the better able to guide the Will. How did Paul ſee the truth and Harmony of Scripture to prove Chriſt to be the Sonne of God when his prejudice againſt him was removed. Act. 9.22.

Thirdly, He does not only remove prejudice, and gives it more light, but p. 175he does alſo ſweetly draw the Wil by a perſwaſive power: So that although it comes neceſſarily, yet it is freely. Therefore ſays David, who had experienc'd this work of grace upon himſelf, Pſalm 110.3. In the day of thy power thy people ſhal be willing. When God does manifeſt the power of Grace, it is moſtly to be ſeen in the Wils of his people. You have a manifeſt proof of this, Jer. 31.18, 19. After I was turned I Repented. And what was that turning, but ſuch a power as I have ſhewn you moving the wil. And he acknowledges his repentance to be a fruit of his turning to God, or rather of Gods turning him. VVhat is it that David prays for, is it no more then illumination or conviction, Pſalm 119.36. Incline my heart unto thy teſtimonies. And what does the Spouſe pray for but this? Cant. 1.4. Draw me and we wil run after thee. Does ſhe pray onelyonly for a moral drawing? Surely no. She was convinc'd of the excellency of Chriſt, and of following of him before, as is plaine by the 2d and 3d verſes. But ſhe prayes for more effectual grace in her wil, and indeed here lies the maine of the work of grace. For ſhould God let in never ſo much light and plaine Convictions, p. 176and yet ſuſpend his influence from the wil, that would hang behinde, and the ſoul would be left out of Heaven. It would be ſad with Gods people if things ſhould be left depending upon their wils, and their wils left to themſelves. And if there were no more but a Salvability or poſſibility for all men to be ſaved, and this did hang upon their wils embracing or not embracing the Truth according to their Liberty; then, although ſome would ſay, here is hopes that every man might be ſaved, yet there were a ſtronger probability, that no man might be ſaved. For this muſt be granted.

Firſt, that as all have liberty to chooſe, ſo they have liberty to refuſe, and ſo may all be loſt.

Secondly, They are all corrupted, and very likely they may be byaſſed by that, and led aſide from the truth.

Thirdly, They are tempted, and it is Ten to one but this may turn the ſcale, if the Wil ſtand indifferent; it is a ſtrong probability that Corruption and Temptation together will weigh down the ſcale.

Fourthly, Satan prevailed over Adam when he had more grace then we, and none of thoſe corruptions which we p. 177have; therefore he may prevaile over every particular man il he ſtand upon his termes.

Fifthly, He often prevailes over the people of God againſt their wils, which are inclined to good, and by grace diſpoſed for it; How much more may he prevail over thoſe whoſe wils at beſt are but indifferent, but as hath been proved are corrupted.

But ſome wil ſay yet farther; if there be ſuch a difference betwixt the work of God upon the Elect and others, and God does afford that to one which he does not to another. Qu. How ſhal all men be left without excuſe? ſhal not thoſe that periſh have ſomewhat to ſay for themſelves, in as much as the Lord did not work upon them as he did upon others?

Anſw. No. Becauſe firſt he leaves them the caſting voice; he goes ſo farre with them until it comes to this, whether they wil believe and repent or not; it lies now upon the motion of their wils. If thy Wil did move Heavenward, thou ſhouldeſt be ſaved; if it move otherways, thou art loſt. The main thing which ſtands betwixt thee and Heaven, is thy corrupt wil.

p. 178Secondly, Thou haſt as much from God to move thee to look Heavenward, as thou haſt from Satan to lead thee on in ſinne. For thou haſt light, and Convictions, and many moral perſwaſions from the Lord, and thou haſt no more from Satan; He cannot force thee, he can but perſwade; and thus the Lord deals with thee many wayes Nay, thou ſeeſt oftentimes more reaſon to come off from the world, and thy Luſts, and to follow Chriſt, then thou doeſt to continue in them, and yet thou goeſt againſt theſe perſwaſions.

Thirdly, Thou doeſt follow thy light in all things, except the things of thy ſoul, thy wil follows thy underſtanding in all carnal things, in profit, honour, and advantage, but it goes contrary to it in the things of thy ſoul.

Fourthly, Thou canſt not plead thine inability, becauſe thou thinkeſt that thou haſt ability. Thou thinkeſt thou canſt Believe and Repent at pleaſure, yet thou doeſt not ſet about it, thtrefore thou art inexcuſable. As theſe Jews were, John 9.41. Becauſe you ſay you ſee your ſinne remains.

Fifthly, Thou abuſeſt ſo much power as proves that hadſt thou more thou p. 179wouldeſt abuſe that alſo. He that wilnot uſe that which he hath, would not uſe more if he had it. Therefore thy not having enough cannot excuſe thee. Luke 16.10. He that is unjuſt in a little is unjuſt in much. Therefore may it be ſaid of thee as it was of them, Luke 16.31. Neither would they Repent if one roſe from the dead. So may I ſay; if thy Wil be againſt Repenting and Believing, if Angels ſhould come from Heaven, and the damned ſhould be ſent from hel to preach to thee, thou wouldeſt not believe.

Having diſpatcht theſe, I come now to the uſe of what hath been laid down.

Ʋſe. Is it ſo then that men have a day, Then how juſtly wil God condemne ſuch Goſpel ſinners at the laſt day? God wil be juſtified when he ſpeaks, and cleere when he judges, but eſpecially when he deales with ſuch as obey not the Goſpel. If that Judgement ſhal be acknowledged juſt which ſhal paſſe upon the Heathen, becauſe they did not walk up to the light of Nature, which was the only light they had. How much more wil thy ſentence be juſt, who doth not obey a light which is farre greater then this. Thou hadſt ſo much light as to make it day to thee when it was night p. 180with them: You never heard that any mans Condition who lived not under the Goſpel, was called day, but night and darkneſs, as appears, Math. 4.16. It is ſayd the people ſate in great darkneſs before Chriſt came and preacht to them. And Eph. 5.8. They were called darkneſs. But if they periſh who fall in the night, woe be unto thee if thou fall in the day. Conſider of this I beſeech you, all you who live under the Goſpel. What will you be able to ſay for your ſelves at the laſt day when Chriſt ſhall plead the caſe with you. When he ſhall point out ſome of you before men and Angels, and ſay, Behold theſe are the men and women that would have none of me, nor my wayes. Time was that I offerd them life and ſalvation, but they would not have it upon my Termes, but now they ſhall not have it upon any Termes. They choſe their Luſts before my wayes and Statutes, and now I wil chooſe their ruine and deſtruction. Theſe poore ſouls ſhal have that charge layd againſt them, which is brought in againſt Jezabel, Rev. 2.21. I gave them ſpace to Repent, and they Repented not: And what anſwer can be given to this? Will it not fall heavy when the Lord p. 181ſhal ſay; You cannot ſay that I tooke the firſt advantage againſt you. No, I waited long, and you had your time, you were not gathered untill your iniquities were ful ripe, through my patience, and your perverſneſs. Wherefore if all theſe poore wretches ſhould joyn together to petition for one drop of mercy, it would not be granted unto them; If they ſhould lift up their voices together, and wept bitterly as Eſau did for the bleſſing, yet they ſhould not prevaile, becauſe they come too late. Such ſoules ſhal be more miſerable then Eſau was for although he came too late, and the chief bleſſing was gone, yet he had a leſſer inſtead of the greater. But theſe who wil not have it when it is offered, ſhal not onelyonly loſe the bleſſing, but ſhal be curſt inſtead of being bleſt. Mat. 25.41. Depart from me ye curſed. And what can be more juſt then this, that they who would not receive the bleſſing when it was offered them, ſhould now have a curſe inſtead of a Bleſſing? And what a Gall wil this be to their hearts to conſider how much they have loſt for how little, and what fooles they were to neglect that bleſſedneſs which is now loſt, but did once lye at their feet. Although p. 182every condemned ſinner ſhall be ſent to Hel convinc'd of the Juſtice of the ſentence under which he lies, yet none ſhal go with ſuch ſhame and confuſion to Hell, as thoſe who have had ſuch a day as hath been declared.

Ʋſe 2. If there be ſuch a day, and thy ſalvation depend upon thy cloſing with the Goſpel, and the offers of it, or thy rejecting of it. Then let not your heads be ſo much buſied about thoſe things which when thou haſt found out thou maieſt be damned. Thou pretendeſt that thou art much buſied about enquiring whether Chriſt died for all or not, and that this is a point of ſuch concernment that thou canſt not beleeve unleſſe thou art ſatisfied about it. Alas when thou haſt gotten the greateſt ſatisfaction that may be, thou art as far from Heaven as now, and thou maieſt periſh notwithſtanding. For if thou believeſt not, if thou art not regenerated and born again, whether he died for thee, or not, thouſhalt bee damned. It were more profitable abundantly for thee to ſpend that time which hath been ſpent in this ſtudy in inquiring after the terms of the Goſpel. Study Faith and Repentance, Self-denial, and the taking up of the Croſſe, Go and p. 183learn what the meaning of this is; Ʋnleſſe a man be born again bee cannot enter into the kingdom of God. I remember there were ſome who came to Chriſt with ſuch a queſtion as this, and although it were not altogether uſeleſs, yet becauſe it might have been more practical, hee ſlighted it, and them that brought it unto him, Luke 13.24. Are there few (ſay they) that ſhall be ſaved, Chriſt would not anſwer this, leſt he ſhould give them encouragement to multiply needleſs queſtions to him: But he adviſes them to Enter in at the ſtreight gate. It were better to be labouring to get in our ſelves, then to be buſie to know how few or how many ſhal go in, when it wil be all one to us whether they be more or leſs, if we be excluded.

Thus again many will buſie their heads more about pleading out the abilities of the Natural man in the things of God, then they do in employing and improving what they have for God. It were doubtleſſe much better for thee to ſpend thy time in the improvement of thy abilities for God, and for thy Eternal good, whether they be more or leſſe, and in praying for an increaſe of them, then to vindicate and maintain that to p. 184be great which thou makeſt little uſe of. For whether thy abilities be more or leſs, yet if they be neglected, thou ſhalt periſh with them.

Ʋſe 3. If there be ſuch a day, &c. then complaine not for want of power until thou haſt been ſenſible of, and mourned over the want of a wil; for this is the firſt and principal want of the ſoul. It is true, A man in his Natural Condition does want power, yet it is not properly that he wants, but he rather wants a wil; for he hath power to do more then he wil, it cannot be ſaid that want of power ſtops him, becauſe he goes not to the end of that which he hath; therefore he cannot complain juſtly and ſay I cannot, unleſſe he were come ſo farre as he can. VVhen thou art gone ſo far as thou canſt poſſibly, then thou mayeſt complaine of thy Cannot; And it may be a good plea. But whilſt thou mayſt go farther, do not complaine of thy Cannot; it is thy Wil not which holds thee back. Thoſe complaints are but excuſes, and God wil ſo caſt them back upon thy teeth at laſt. Thou ſayeſt as the ſluggard did who is not minded to leave his bed, I cannot go, there is a Lyon in the way; But how does he know what is in p. 185the way when he lyes in his bed? ſo ſayſt thou I cannot, but thou doeſt not try whether thou canſt or not. Thou doeſt not attempt it, or at leaſt very careleſſy. The plain Engliſh of this is, thou wilt not; yet thou deceiveſt tby ſelf by complaining thus of thine inability, and wouldeſt have thy wil excuſed, as if there were no fault in it.

VVicked men have gotten a trick to ſteale the complaints of Gods people, and they take them into their mouths very improperly. For although the people of God who have wils to do more then they can, may complain properly of their cannot, yet this belongs not to thee; for thou canſt do more then thou wilt. Complaints of inability do ſit the mouths of none but the people of God, becauſe it is not the want of VVil, but of power vvhichwhich ſtops them. Therefore they can ſay; Lord we would be more ſpiritual and more holy, we would do more then we do, but we cannot. God hath diſcovered unto them the corruption of their VVils in their former eſtate, and hath humbled them for it, and he hath ſhewed them how far they did fal ſhort of their abilities formerly, and laid them in the duſt for it, and now the ſtream of p. 186their wils is turned, and they run out infinitely after God. But for thy part thou wert never humbled for the Corruption of thy VVil, thou art not therefore fit to complain of a cannot. How canſt thou without ſhame complaine for want of power, when thou haſt not gone to the end of what thou haſt. Go and learn what it is to be humbled for want of a vvil for God, and vvhen thou haſt mourned for want of this, then thou mayſt next be pitied vvhen thou complaineſt for vvant of power, but until thou haſt uſed all meanes in thy power, and reach, thou haſt no reaſon to complain of a Cannot; but vvhen thou haſt done this, then thou mayeſt take up this complaint; Lord, thou haſt commanded me to do thus, and thus, but I cannot. Behold I have ſed the meanes, it ſticks not at my VVil, for I have given al diligence, but it ſticks for vvant of power. Lord I vvould if I could.

This is intimated in that Plea which Paul makes, Rom. 7.18. How to perform that which is good I finde not; As if he would ſay, I do not plead a Cannot for excuſe, for it is not an idle one. Though I cannot do what good I would, yet I am not content with willing it, p. 187but I am ſeeking to do it, but I finde not to do it, though I enquire after it with al diligence. Saints do not fail of the good they would do for want of Endeavours, but thou ceaſeſt from endeavours and pleadeſt a Cannot, before thou haſt uſed this. Thy plea is a miſtake, and there is a deluſion in it; it fits not thy mouth, go thy way home, and ſtudy thy wil not, and mourn over that; but leave this complaint to thoſe to whom of right it doth belong.

Ʋſe 4. If there be ſuch a day▪ Then labour to improve thy abilities without truſting to them; ſtrive, as knowing that without ſtriving thou ſhalt not be ſaved, and yet look unto Chriſt as having done nothing thy ſelf. Caſt away all ſelfe-confidence. Runne, for he that runneth not ſhal not obtaine, yet look for all from free grace, knowing it is not he that willeth, nor he that runneth, but God that ſheweth mercy, Rom. 9.16. If thou doeſt periſh, it is through thy own default, becauſe thou doſt not what thou mayſt: But if thou art ſaved, it is not for any thing wrought by thee, but for the free mercy of God in Chriſt. This is a great myſtery to man, he cannot tel how to act in the way of ſalvation without relying p. 188upon what he does. If it be not (ſays he) in my power to Beleeve and repent, why ſhould I act? And if it be in my power, why do you adviſe me to deny my abilities? Hence come two great miſcarriages amongſt men: They run into the extream on either hand. Some have ſuch high opinions of the abilities of the Creature, and take the work of ſalvation to be ſo much in the hand of Man, that they know not how to deny themſelves in their own actings and wiſdome in ſpiritual things. They give God the honour of putting them into a poſſibility of being ſaved; But they take the honour of perfecting their ſalvation to themſelves.

Others lay the work ſo upon God, that they excuſe themſelves from doing any thing. Alas (ſay they) we are weak, and what can we do? If he will convert us, we ſhal be converted: Theſe wil not know the Doctrine of Duty. There are few that wil bring the Doctrin of ſelf-denial and duty together; That wil work and yet deny their works; expect God in a way of ſtriving, and yet not reſt upon indeavours. But to theſe I ſay, Although you cannot do enough to ſave you, yet you may omit enough p. 189to damn you. Therefore improve your abilities, leſt ye periſh for neglecting them.

To you who rely upon your own abilities, I ſay, The denying of your own abilities wil do you no harm; for eſteeming of them as little, does not make them leſſe; but going out of your ſelves to God may make them more. I ſay in a word to all, You have a day. If in this day thou doeſt not lay hold of eternal life, thou ſhalt be damned becauſe thou wouldeſt not. But if in this time thou doeſt embrace the terms of Chriſt, and lay hold on peace, it is not becauſe thou wouldeſt, but becauſe he would. He did ſtir up thy will and abilities, and did give in freſh ſupplies, or elſe thou hadſt periſhed. Let therefore what you have heard of the abilities of the Natural man provoke you to go as far as it is poſſible for ſuch a one to go; and let that which you have heard of his inability keep you humble, and teach you to cry after Chriſt in the language of that poor man, Lord help my unbelief. Join ſelf-denial to all indeavours, be active and humble, Conſcientious to uſe all that thou haſt for God and thy ſoul, and yet look upon all as being nothing, and p. 190then thou haſt learned this truth aright.

Ʋſe 5. If ſo. Then let all the people of God admire his diſtinguiſhing grace, who hath not only extended his common, but his ſpecial mercy to them. He hath given others enough to leave them inexcuſable, and enough to aggravate their Condemnation, but he hath given you enough to convert you. It was mercy that God gave others the Goſpel, and the offers of it, But what mercy is it that he hath inclined your hearts to embrace the ſame being offerd? He gave them a day to ſeek, but he ſet this day apart to ſeek thee. He ſet life and death before them, and left it to them to chuſe. But the Lord himſelf choſe for thee the better part. He wrought upon their underſtandings or conſciences, but he moved upon thy Wil. He gave thee a Wil to thy power, yea and beyond it, who hadſt abilities before beyond thy Wil. Here lies the great differencing work of grace which thou maieſt never forget: He wrought in thee to Wil and to do of his good pleaſure. So that although they who obeyed not the Goſpel were condemned through their own Wils, yet thou wert ſaved through the good p. 191pleaſure and Wil of God, who made thee willing in the day of his power. Who hath made thee to differ? Is it not the Lord? oh take heed of diminiſhing the grace of God. When thou denieſt the diſtinguiſhing acts of it, you do eclipſe the Glory of it. So much as you take from the Corruption of the Wil, ſo much you take from the eminency of grace. Let thoſe who pretend to Regeneration bleſs the Lord, not as having received grace in Common with others, but as having received grace in ſpecial above others. Even as they did, Rev. 5.9. They bleſs the Lord for redeeming them out of the tongues, and out of the Nations, &c. That God vouchſafed more to them then to thoſe amongſt whom they lived. Oh you may ſay, It was mercy that God offerd us Heaven upon any terms; and if he had gone no further, it had been enough to convince us that he was gracious. Oh but he hath given us what he never gave them, viz. hearts to believe and cloſe with his gracious tenders, or elſe we had withſtood them alſo. He gave them the Law, but he put it in our hearts, all our deſires after grace are from his ſuperabounding grace, and what we are more then others, that we p. 192are from what God did vouchſafe unto us more then unto them. It is not from the improvement of the ſame Talents and means which he had with others, nor from a Compliance with that general Goſpel grace which was given to them and us; But it was from additional mercy; this was diſtinguiſhing mercy; 'Tis by this grace that we are what we are. So we can ſay as the Apoſtle, Gal. 4.9. Although we know God, yet it is more proper to ſay we are known of God. Therefore let him have the honour of his own work upon your hearts, in converting and turning them to himſelf; let the work be acknowledged his from the beginning to the end of it; look on him as the author and finiſher of your faith. If God hath moved thy heart towards himſelf, and hath met thy endeavours with ſucceſſe, and thou art able in thy experience to ſay, it is good to draw nigh to God, take heed of ſetting up an high opinion of thine own free Will, as if that had moved God, rather then God had moved it; as if what thou haſt were rather the recompence of improved Abilities, then the fruits of Gods diſtinguiſhing Grace. If ever you would honour free grace, keep p. 193up in thy heart a deep ſenſe of its diſtinguiſhing acts.

Ʋſe 6. If it be thus, Then above all things look to your Wills, and try them whether they be ſet for heaven and holineſs or not; And in purſuing this minde theſe three things.

Firſt, Get a thorow ſenſe of the Corruption of thy Will naturally and of its indiſpoſition to Good. For want of the knowledge of the malignity of the will cauſes deepe ſecurity amongſt many; they think their hearts are as good as any, when indeed the reaſon why they account them good, is becauſe they did never yet ſtudy the evil of them; and many poore ſouls goe blinded to Hell with the Good opinion of their own Wills.

Secondly, Goe to the Lord and intreat him to take the worke into his hand; if the buſineſs of thy Salvation be left upon the motion of thy Will, thou are loſt. Tell him that thou haſt found which way the Wil of man does naturally bend, and if he ſhould leave thy Will to it ſelfe thou art likely to make the ſame choyce that others have done who have been ſo left. Tell him, thou haſt ſo much Experience of the Corruption p. 194of thy Will, that thou dareſt not truſt it, nor venture thy Eternal intereſt upon it. And whereas others diſpute to get the work into their hands, do thou pray as hard to get it into the hands of God.

Thirdly, Above all things beg a Will of him. Pray earneſtly that he would not only put forth his power in Illumination and bare Convictions, but that he would reveale this power in bringing over thy Will to himſelfe. Plead out this above all, that he would Convert thee that thou mayſt be Converted, that he would Incline thy Will unto his Teſtimonies, and that he would draw thee that thou mayſt run after him. And tell him often, that thou ſtanded in need of nothing more then a Will for him, and if this be not given in thou art loſt. Follow the Lord with continuall complaints againſt the Corruption of thy Will, and never leave him till he ſet up his Image in that, till he hath bowed that to his Commands, and when thou canſt ſay, his Will is thine, and thy Will is his, then thou art a happy Man or Woman.

Application of the ſecond Doctrine.

p. 195This day is not meaſured by the length of our lives, but the meanes outward or inward.

Learne hence that there is more hopes of a people although ignorant and prophane to whom the Goſpel is coming, then of thoſe who are more knowing, from whom the Goſpel is departing. Gods withdrawing of publick meanes & helps of this nature ſpeake his diſpleaſure againſt a people eminently, and tel us plainly that there is but little hopes of ſuch. When the Goſpel is coming into a dark ignorant prophane place, and declares that God hath a people there, & the day is dawning to them. But when it is going away from a people. It either argues that God hath no people there, or none more to gather, or that his work is almoſt done. It argues that the Goſpel hath been abuſed or ſlighted, and that the day of grace is drawing apeace to an end to ſuch a people.

Secondly, it in forms us that they who live unprofitably under meanes are in a farre worſe condition then thoſe who live without meanes. There was more hopes of the F…gtree although it were unfruitfull p. 196before it was dreſt, then there was afterwards: Before it was dreſſed the keeper of the Vineyard was in hope that if it were digged it would bear fruit, but when the means was uſed, and no good comes of it, it leaves him hopeleſſe.

Thus when we ſee men wicked and prophane, who live without the Goſpel, we ſay, oh if God would vouchſafe theſe poor ſouls the Goſpel, there were hopes of them: But we know not what to ſay, nor how to hope comfortably concerning thoſe who continue the ſame perſons they were, notwithſtanding the Goſpel which is vouchſafed them: There is more hopes of a drunkard and ſwearer in the dark Corners, where they have not the light of the Goſpel, then there is of ſuch who continue in theſe things in the very light of the Goſpel. For there is hope of the drunkard and ſwearer who hath lived in darkneſs, that his day is not yet begun, and that God may give a day yet. But we fear that many of you who continue drunkards and ſwearers, &c. have paſt your day, that is, worn out, and yet your ſouls are not healed.

Thirdly, See here a ſad miſtake under p. 197which many poor ſouls do lie. Some there are upon whoſe hearts the word of God hath made ſome impreſſions, and they have been under ſome Convictions of Conſcience, and they have had ſome trouble for ſin, and ſome fears about their Eternal ſtate: But theſe convictions are now abated, and their trouble for ſin grows leſſe and leſſe, and they come into a calm they know not how, and they bleſſe themſelves in this, as if things were much better then they were. But alas they ſee not that this is the cloſing up their day, or of their eyes; they are now quiet indeed, and can ſin with leſſe trouble then formerly; the Word comes not near them, and Conſcience holds her peace; but this is a miſerable ſign of a declining ſoul; look to it you who meaſure the goodneſſe of your condition by the quietneſs and calmneſs of it, not by your experience of the ſoundneſs of it. Conſider that all things were in peace and quiet whilſt the ſtrong man kept the houſe, and that ſtrong man is the Divel; when Chriſt came and knock'd at the door of thy Conſcience it made ſome diſturbance, and the Divel began to buſtle and make a noiſe, but ſo ſoon p. 198as Chriſt withdraws, he lies down in his place again, ſeeing all things ſafe; as you know if you come to a houſe in the night and knock at the doors, the Doggs wil bark, but when the noiſe is over, and they perceive you are gone, they wil lie down in their kennels again; ſo is it in this caſe, when Chriſt comes neer unto thee, and knocks by convictions, and thou art awakened, and ſeemeſt to offer at the ways of Chriſt, and makeſt a ſhew of reformation, then he roars upon thee and troubles thee; but if he ſee that thou art willing to lie ſtil, and Chriſt withdraw, then Satan wil be quiet alſo, and ſo thy convictions ceaſe; conſider (you that bleſs your ſelves in the ceſſation of convictions and checks of conſcience) that the night is the ſtilleſt and moſt ſilent time, but it is the darkeſt; So may this time of quiet be the night of thy ſoul, when the former time of thy conviction was thy day. And doſt thou rejoyce that thy day is gone, and that night is come upon thee? oh if thou didſt but know what thou haſt loſt in looſing a faithful convincing conſcience, thou wouldeſt rather ſit down and mourn over thy loſs, then rejoice in thy peace; ſin prevails over thee and thou art quiet, p. 199the word ſmites and thou feeleſt it not, duties are neglected and thou art not troubled; oh is this a peace to bleſs thy ſelf in▪ art thou joyful becauſe quiet? ſurely thou haſt little cauſe.

But you wil ſay; Is it not our duty to rejoice in the peace of conſcience? and do not the people of God do ſo?

Anſw. It is one thing to have peace of conſcience, and another thing to have quiet of conſcience: An enemy comes and appears before a city, and gives it an alarum, and perhaps he withdraws without ſtorming of it. Upon the withdrawing of the enemy there is quiet, they are freed from the fears of a preſent ſtorm; but there is no peace concluded betwixt them, and the enemy perhaps is but withdrawn to thy loſſe. If they had come to a treaty and Articles of agreement had been drawn up, and the enemy had departed upon theſe, then they might have rejoyced in their peace: but a wiſe man wil not ſay ſuch an enemy is at peace with us; onelyonly they are quiet for the time: but there is no cauſe to be ſecure concerning ſuch a one ſo long as an enemy; perhaps he is but ſtepped back to take a better advantage, as we find he did p. 200with Chriſt, he left tempting of him, that he might tempt him the more dangerouſſy. Oh therefore enquire whether your quiet calm eſtate ariſe from the ſlumbring conſcience, or from the treaty with it, and agreement; Has it been harkened to, and anſwered, and pacified. An enemy may ſleep ſometimes in his Tent, and he makes no noiſe, not becauſe he is reconciled, but becauſe he is aſleep, yet a ſleeping enemy is an enemy, and thou mayſt know it when he awakes, that it had been better that he had been kept waking; if thy quiet be from the ſleepineſs of thy conſcience, not from the ſatisfaction of it, thou ſhalt find it had been better it had never ſlumbered, that it wil awake like a Gyant, and ſet upon thee with ſo much the more fierceneſs. It is one thing to have troubles of conſcience removed by ſatisfying the conſcience, and another thing to have them removed by ſearing the Conſcience. A man is in a Lethargie, and he lies ſtil and feels no paine, he complains not, but his friends ſtand weeping about him, becauſe they know not whether he wil awake again or not; but they weep not over one that is in a ſleep, becauſe they know that reſt p. 201is ſweet, but the other dangerous, and often deadly: Thus the caſe is with thee. Thou art now quiet, and Conſcience ſmites thee not, thou complaineſt not; oh but thy godly friends and relations mourn over thee, they ſtand by thee as a dying man. Oh ſays one, I had hopes of my Husband, or my Wife, or my child, or my friend; he or ſhe was under ſome Convictions for ſin, and it ſeemed to me his eyes began to open, and he ſtrugled for life; I ſaw an outward change for a time, and I hoped it would be a real effectual work, but oh my hopes are almoſt dead, I ſee that conſcience begins to be quiet, and he begins to be careleſs, and ſee how he is by little and little ſliding back into his former wayes; oh I am afraid he wil fal into a ſpirit of ſlumber, and go to hel in it. I had abundantly more hopes of his condition when he had leſſe.

But theſe very ſouls which mourn over thee, rejoyce to ſee another ſoul quiet: they are glad to hear of the comforts with which God hath comforted ſome poor doubting ſouls, becauſe they ſee that ſuch ſouls came by their peace in another way. Their peace is like natural p. 202ſleep to the body, it refreſhes their ſouls, and they are the ſtronger and the more lively for God, but thine is a diſeaſe, and ſpends and weakens it. God hath given them peace by ſprinkling their conſciences with the blood of Chriſt. But thy peace is from the hardneſs and inſenſibleneſs of it, thou art almoſt paſt feeling.

Secondly, It is one thing to meaſure our condition by our peace, and another thing to meaſure it by the ſoundneſs of this peace. A carnal and wicked man meaſures his condition by the preſence or abſence of peace and trouble; If his conſcience be troubled, and there be any impreſſions made for ſin, he judges that condition ſad, and he labours all wayes poſſible to take off ſuch trouble. As Felix, as ſoon as ever the word made him tremble, he ſends away Paul that he might be quiet. Becauſe he does not ſee the good which may follow ſuch a trouble. But a gratious heart counts his condition the better for ſuch troubles at firſt, and counts it a mercy that God would any way awaken him, and although he lie under many fears, yet he expects much good from ſuch troubles, and would not be rid p. 203of them, but upon good grounds: and although he doth pray conſtantly to be delivered from thoſe troubles, yet he would not have been without them for the world, neither would he go back to his former condition, though he were ſure thereby to be rid of his troubles.

Again, when a gratious ſoul doth get peace, he doth not content himſelf barely with peace, but he examines what manner of peace he hath gotten; whether it be a holy place yea or no, whether it be better then his trouble; for, ſays he, although I wanted peace, and I ſought for that, yet the Lord-knows that was not all I ſought for. I ſought for holineſs, and for communion with God, and f I know my heart. I had rather be kept without peace in my ſpirit, and yet cloſe to God, then come neerer to peace and to go farther off from God. Therefore unleſs he can ſee his peace is a holy gratious peace, accompanied with the fruits of the ſpirit, and with communion with God, it wil not pleaſe him; but if the heart be carnal under trouble, it is careleſs under a calm, and ſo it hath freedome from the ſtorm it is enough. It is a miſtake therefore when you ſay that p. 204the people of God do meaſure their conditions by the peaceableneſs of it. No no, they meaſure it by the goodneſs and ſoundneſs of the peace that they have, and they ſuſpend their joy til they have proved and tryed their peace.

Thirdly, You miſtake the peace of the ſoul; for it does not conſiſt in a freedom from conviction of ſin, nor in a ceſſation of the tenderneſs of conſcience, and a loſſe of the ſenſe of the evil of it. But it lies in the evidence of the pardon o… ſin, which is ſpoken in to the conſcience, by which it anſwers all objections that are brought againſt it. For the people of God, who have moſt of this peace, have all theſe things yet remaining; Their peace ſtands with all theſe, but thine is built upon the abſence and want of theſe. As firſt, a gracious heart hath peace, yet it hath convictions of ſin. 1 John 1.8. If we ſay we have n… ſin, &. Nay he hath more convictions of ſin then before, he ſees more ſinne in himſelf then ever he ſaw in all his life. Job 42.5, 6. I have ſeene the Lord, I abhorre my ſelf; and Ezek. 16.63. You ſhall be aſhamed and confounded, when I am pacified towards you. Yes this does not break his peace, becauſe p. 205he ſees ſinne and pardon together, and the peace does not leſſen the ſight of ſin, but makes it plainer to him. But your peace is onelyonly in the ceſſation of Convictions; you ſee not ſin as you did, and therefore you are not troubled; if thine eyes were open, and thou didſt ſee thy ſinne as the people of God do, it would revive thy troubles again. Thy peace is falſe, becauſe it conſiſteth not with conviction; if thou hadſt a true peace, it would heighten thy Convictions, thou wouldeſt ſee more ſin then ever yet thou didſt, and thoſe more clearly which thou haſt ſeen already, Rom. 7.9. When the Law came, ſin revived and I dyed. This is ſpoken of Paul after he had obtained the pardon of ſin; and he that before ſaw nothing blameworthy in him ſelf ſaw afterwards nothing but a body of ſin and death.

Secondly, The ſoul may be charged for ſin, and yet have peace. He may be charged by God as Iſrael is, Ezek. 16. But this is to humble it. It may be charged by its own conſcience; as Paul, Rom. 7.18, 19. In my fleſh dwels no good thing.

He may be charged by Satan, as we p. 206finde that he is ready to charge the people of God, and tempt them to doubt of their intereſt. But yet the ſoul may have an anſwer to all theſe in the blood of Chriſt. A ſoul may have notwithſtanding all that is alledged, peace with Paul, Rom. 8.33, 34. and ſtand out and ſay, though I am daily charged, and I cannot but charge my ſelf, yet who ſhall condemne? it is Chriſt that hath dyed. So that you ſee a Believers peace conſiſteth with theſe things. But thy peace is in this; Time was that thou wert troubled for ſinne, and thou couldeſt not eate or drink, or ſleep quietly for it, but now you thank God it is otherwiſe. God began to charge thee for ſin, and conſcience was ſtirred, and thou wert afraid, and perhaps Satan began to charge thee too. For when God begins to charge for ſinne, to mind it of Chriſt, Rev. 3.17. then the Devil he charges to drive the ſoul to deſpaire, Jerem. 18.12. And you ſhal ſee whether the hand of God or Satan be moſt in the trouble by theſe two things; whilſt the trouble continues; you ſhal know by obſerving whether the deſires after Chriſt, or the fears of wrath and hel are the greateſt; p. 207when the Trouble ends you ſhall know by the continuation of ſuch deſires after Chriſt. For if Gods hand be moſt In ſuch troubles for good, he will keep up the ſoul after himſelf when the trouble is over. But if Satans hand be principal in them, then they loſe all thoſe ſeeming deſires which they had after Chriſt. Oh you who have loſt your ſeeming zeal for God with your troubles of conſcience, Conſider, it is to be feared, that Satan onelyonly troubled to keep thee off from Chriſt, he ſaw that God began to ſtir in the Word, and he thought it was time for him to ſtirr alſo; But when he ſaw that God began to ceaſe ſtriving with thee, and thou beganſt to grow cold again, he ceaſed to trouble thee alſo, and hence is thy quiet: if Satan ſhould but ſtirre again, he would ſhake thy peace, and this he would do if he ſaw any danger of loſing thee, but he knows this peace is a likelier way to hold thee then ſuch a trouble; But Gods people have a peace in deſpite of all his moleſtations.

A believers peace does not deſtroy the tenderneſs of his conſcience, nor his ſenſibleneſs of the evil of ſin: for he is p. 208more ſenſible of ſin, then he was before; he ſees the evil of it more, though the danger be not ſo much. He is ſenſible of the ſmalleſt ſinne, and there is no ſin which he now does account ſo; when he was under terrours of Conſcience he looked upon his groſſe ſins, and his feares did ariſe principally from them, but now he looks upon his ſecret ſins, and his grief is for them. So that he ſaies when a temptation comes, how can I do this thing and ſinne againſt God?

But the carnal mans peace is much built upon his inſenſibleneſs, he ſees the evil of ſinne leſſe then he did, he feels Conſcience leſſe, and conſcience feels ſin leſſe; a little thing wil not trouble it now, and therefore he hath peace. But I tel you, this is a miſtaken peace which is built upon theſe things; For you ſee Gods people keep theſe, yea increaſe ſome of them as their peace is eſtabliſhed; But if thou hadſt not loſt theſe, thou hadſt not found peace; and it is a miſerable peace which is gotten by the loſſe of the tenderneſs of the Conſcience.

Fourthly, The people of God would p. 209judge themſelves for the loſſe of their troubles, if experience were not left in the place of them: the freedome from trouble would trouble them; they would count it a very il change in their Condition to change trouble for peace, if they could not experience another change with this in their ſouls. Such a ſoul would ſay, Time was that my conſcience was awakened, and I was ſenſible of ſinne, and when I did ſtep aſide I was troubled, and I could not be at quiet for want of the evidences of Gods love, and of my eternal intereſt; but how is it now? there is a calme in my ſpirit; but if my condition be as bad as it was when I was firſt troubled, if my troubles be abated, if my condition be not altered, oh then my condition is much worſe; ſo much the worſe by how much the more quiet it is. But here is that ſtaies the ſouls of Gods people, and ſatisfies their ſpirits. Oh ſayes ſuch a one, I find bleſſed be God a change in my ſoul, ſutable to this change from trouble to peace. I find I was much troubled before for my ſins, But I was ignorant of Chriſt. But bleſſed be God he hath revealed him to me for pardon.

p. 210I did perform duty before, but I reſted in it, bleſſed be God for the change, I can do it now and deny it. I was troubled before for the neglect of duty, but I am now more grieved for the want of Gods preſence in a duty. When I was troubled before, I fled to my duties for eaſe, but now I go to the promiſes for it. I was troubled before becauſe I looked upon God in a covenant of works, but now I look upon him in a covenant of grace.

When I was troubled, then I lookt upon my groſs ſinnes onelyonly, but now I looke to my ſecret ſinnes, and I mourn over that which no eye ſees. I was troubled becauſe I was afraid of hell, and I could apprehend no pardon for my ſin, but now I am troubled for ſin which I am ſure is pardoned. I was in much horror of conſcience, and I cried out I ſhal be damned, and my trouble made a noiſe, yet now I have another manner of trouble for ſin, it is as burthen ſome and a bitter to me as ever, and I hate it more then ever, and now I mourn for it, and melt away in the confuſion of my face under the diſcovery of Gods free pardon p. 211of my ſinne. Whilſt I was in trouble, that kept me cloſe to duty, although it did not make me love the duty, neither did it mortifie my corruption; But I find now that my peace kept me cloſe to duty alſo, yea and it makes duty ſweet to me, and it does carry me more after holineſs then my fears did. For then I did ſtudy ſo much reformation as might ſerve to quiet my conſcience, but now I labour to be holy as God is holy, 1 John 3.3.

Thus the gratious ſoul by comparing his preſent peace with his paſt troubles, is comforted by the experience which is leſt inſtead of ſuch and ſuch troubles, under which it was formerly: And if it could find none of theſe, or ſuch as theſe, it would judge it ſelf for the loſſe of ſuch troubles, although thou doeſt bleſſe thy ſelf for this, that thy troubles are over, and all is quiet, but all this while thou haſt no experience of a change in thy ſoul.

Fifthly, Saints judge it better to be troubled for ſinne, then to walk quietly in it; and they had rather want a little peace themſelves, then that ſinne p. 212ſhould have too much: It is ſinne hath gotten peace, thou haſt none; ſinne hath leave to be quiet in thy ſoul. Thou wert troubled for thy drunkenneſs, thy ſwearing, or thy uncleanneſs, or thy ſcoffing, and thy Sabbath-breaking, and at the neglecting of duties; becauſe of theſe things Conſcience would not let thee be quiet; but now God hath ſayd to Conſcience, let him alone, he loves theſe ſinnes, though he pretends to be troubled for them, let him goe on, and enjoy them quietly; and now thou art a drunkard againe and quiet, a ſwearer and quiet, an unclean perſon and quiet, a Sabbth-breaker and quiet, thou layſt aſide duties, and yet are quiet; oh let me tel thee if the people of God were to chooſe, (although they would not be in thy Condition for a world) yet if they muſt chooſe one, they would rather be under thy former troubles, and thereby to be kept out of the Alehouſe, and thereby be kept to reading, and prayer, then have thy peace which opens a way to al thy former looſe practices againe. They judged thee in a better Condition, and had more hopes of thee when thou wert under trouble of ſpirit p. 213and didſt make Conſcience of ſin, then now, that thou haſt a peace which gives thee liberty to ſin as in former times: The people of God would not have thy peace for the world.

Lay all theſe things together, and thou wilt eaſily ſee that thy peace is not to be joyed in, and although it be true that Gods people do account a quiet Conſcience a great mercy, yet it is not ſuch a quietneſs as thine is, neither is it a bare quietneſs which they rejoyce in, but the goodneſs of the Conſcience: But thine is ſuch a quietneſs as is a Curſe, and ariſes from a Judgement of God in blinding thine eyes, in hardning thine heart, and withdrawing all his Goſpel light from thee: There was a difference betwixt the people of God and thee in the time of trouble, and ſo there is a vaſt one now; when they were under trouble of Conſcience, yet they had a good Conſcience, although it were not quiet; now they have a good Conſcience and quiet, ſo that is much better. Thou hadſt an evill Conſcience when it was troubled, it was but awakened, it was not ſanctified. But now it is quiet and evill, it is the worſe. For although p. 214it were not then renewed, yet being inlightned it did performe its duty to thee in ſome meaſure, which now it neglects, and ſo thy latter end is like to be worſe then thy beginning. Therefore oh man or woman, who haſt concluded that it was better with thee then formerly becauſe thou art quieter, thou art under a ſad miſtake; for thy Condition is not growne better, but thine eyes are growne worſe.

Fourthly, if the day end under means, oh then what reaſon is there to ſhake off ſecurity, and to give diligent heed leaſt any thing ſlip by us that we heare. Men are ready to ſay to the Word, as Felix did, Come another time: But it is a queſtion whether God will waite upon thee any more or not; perhaps he'le give a Commiſſion to his Meſſengers to ſpeake no more, he will ſend them to another people. Or if it doe come againe, it may never come with that heat and light that it comes now to thee; the Word which i… n…w a ſpirited Wor…, may be a dead co…d Word ever after to thee. Felix put off the Word when it came in ſome power; He might have heard many Sermons before he met with p. 215ſuch another. Oh let not the probability of enjoying the meanes make thee ſecure under it. Thou ſayeſt pehapes, if thou wert likely to have no more of it, thou wouldeſt then liſten to the preſent word, and the Convictions of it. Oh but what if thou wert ſure yet to enjoy the Word, art thou ſure to finde it a Convincing Word? thou mayeſt have it then; but if God hath withdrawne the inlightning convincing power from it, what difference will there be betwixt thee and him that hath no word? oh how little is this conſidered and minded by the greateſt part of man! they hear as if they were ſure to heare againe, and as if there were no danger of being loſt under the Word; they ſay they have the meanes, and there is no ſuch haſt, if we here it not to day, we may hear it to morrow; we ſhall have the ſame Word then, which we have now, and it wil be well if we liſten to it then: But though you ſhould have the ſame Word, and the ſame perſons which ſpeake the Word to you then, yet you may finde it as another thing to you then; the Word may be now a Convincing Word, there may be ſome ſpirit and power in it p. 216now, and then it may be otherwiſe to thee; God may have withdrawne all convincing quickning comforting power from it, and then it will ſeeme to thee that it is not the ſame Word that it was; thou mayſt hear the ſame things which ſtirre thee now, and not be moved at al, and then if God be withdrawne from his Ordinances, it is all one as if he had taken them away too.

Oh take this into your Conſideration you who doe enjoy a conſtant Miniſtry, and have the Word conſtantly preacht to you, liſten to it as if it were departing from you; for though the Word it ſelf continue, yet if the Spirit depart from it; thy ſoul is undone. If you had but a little time to live, or but a little time to hear the word, thou wouldeſt be perſwaded to look after it. But oh theſe may be true, one or both; but ſuppoſe neither be true, that thy life be not ſhort, nor the meanes ſhort, yet let me tell thee, the time in which God will ſtrive with thy ſoul may be ſhort, yea very ſhort. There is a prefixed time ſet for thee to come in to Chriſt, which if thou paſſeſt over, if thou diddeſt live to Methuſelabs age, and haddeſt the choiceſt p. 217means under Heaven, yet thou ſhouldeſt not be converted. If thou haddeſt an aſſurance that any time in thy life would ſerve the turn, yet thou haſt no reaſon to delay; for thy life is very uncertain, and ſhort for this great work: But the means is more uncertain; thou art not ſure that the Goſpel ſhal always ſound in thine …ars. Oh but Gods ſtriving with thy heart is moſt uncertain; for who knows how ſoon he wil give over to ſtruggle with thee? Thy life is a very inconſiderable thing, becauſe of the ſhortneſs of it, it is but a moment in compariſon of eternity; Oh but the day of grace is a ſhort thing in compariſon of thy life. Take heed of careleſneſs, as if thou didſt know that thy day of grace would bold to the laſt day of thy life.

We never read that converſion and death met together in one day, ſave to one man, which was the Thief on the Croſſe; it was to one, to prevent deſpair in them whoſe eyes are then opened; and it was but to one, that none might preſume upon ſuch a time before it come.

If ſuch a day, and it hath ſuch an end, and it leave men under ſuch an irrecoverable p. 218condition, then take hold of the preſent time, while it is called to day; Becauſe thou art ſure onelyonly of the preſent, there is a night coming when no man can work, not onelyonly a night of death, but a night of ſpiritual ſlumber, wherein thou ſhalt walk up and down, with eyes blinded, underſtanding darkened, affections alienated from God, Conſcience ſeared with a black mark of ruine and perdition, upon thy ſoul; when thou ſhalt not onelyonly be without ſence, but paſt ſence, paſt ſeeing, and paſt feeling, and paſt hopes: when thou ſhalt think that thou ſeeſt, and yet ſeeſt not, and think that thou perceiveſt, and yet ſhalt be blinde as the Mole, having no true underſtanding of God, nor of thy own condition before him. Oh when this night comes upon thee, woe unto thee, thy work muſt needs lye behind for ever, If you could but foreſee ſuch a thing as this is, and did believe indeed that it would come upon thee, wouldeſt thou not lay aſide all delaies, and bethink thy ſelf of improving this inch of time which thou haſt for Eternitie.

p. 219I beſeech you all therefore in the Lord, be perſwaded to conſider of this thing, it is a great thing that I am treating about, lay it to your hearts, and lay about you as thoſe who have but a little time to mind a great buſineſs.