Arguments to prove it.

1. Consider, 1. Consi. Every man can do more good then hee doth. if a man can do more then he doth▪ nothing can hinder him from doing more then hee does but his will; when the fire can burne more, it doth burne more, because it hath no will to come between the power of burning and the act of burning to suspend it. The fire is a naturall agent, and therefore burns as much as it can: but a man is a volun­tary agent, and therefore when he can do a thing and does not, tis because his will comes be­tween to suspend it; So that the reason is this, he will not. Pilate hee had power to crucify Christ, and power not to do it; John 19.10. he had power not to do it, why then does he crucify him? not because he had no power to do otherwise, hee confesses himselfe hee had power to do otherwise, but he crucifyed Christ, because hee would doe so. When a man hath power to do a thing, or not to do a thing; [Page 18] Its the will that either suspends or deter­mines.

Consi. 2.2. Consideration, that if a man can do more then he does, and yet will not, he must needes voluntarily hinder himself from doing that which he cannot; the reason is, because a man must first do that which he can, before he can come to that part which he cannot. Suppose a lame man were to go to London from hence, and not able to go one mile of the journey, but there stands one at the Church-stile, that offers if he will but crawle thither, to carry him; he is able to crawle so far as the Church-stile, but he will not; does not hee voluntarily hinder himselfe from going to London? that which he can do, must be done first, before that which he cannot. So yee that live in your sinnes, you must first do that which you can, before you can looke that God should helpe you to do that which you cannot; if thou dost all that thou canst, for ought that thou knowest, Christ though he hath not absolutely engaged him­selfe, stands at the Church stile, there ready to helpe thee. There be men in the World whom hee is resolved to helpe; thou dost not know but thou art the man. Christ hath not told thee any thing to the contrary, but only he bids thee do what thou canst; canst thou not cut off thy long haire? are no Sizers able to cut it? have not you a Tongue in your heads ye that keepe dis­orders in your Alehouses? cannot you say get you hence ye drunken companions, here's no entertainment for you? you must do that which you can, before you can expect Christs [Page 19] help to do that which you cannot; and if you will not do that which you can, you do volun­tarily hinder your owne selves from doing that which you cannot; Joshua could not stand before Ai nor hinder a close Achan from taking the golden wedge; but when it was taken and known, he was able to make him an example. Joshuah he fasted and cryed unto God all day untill night, that the Lord would mercifully save him and all Israel; Now heare what answer the Lord gives him, get thee up sayth he, why lyest thou here? Josh. 7.10. Israel hath sinned, go and execute Iustice, go and do that first, and then I will answer thee about Ai; for if Joshuah would not have done what he could, the Lord would never have helpt him to do that which hee could not. So thou prayst for mercy and grace, oh that God would convert thee and pardon thee; get thee up sayes God; dost thou stand praying for mercy as long as such things and such things are not reformed? thou hast drunkennesse in thy house, go and reform that; thou art in league with a sort of base lusts, go and reforme them; if thou wilt not do that which thou canst, how canst thou be sure God will helpe thee to do that which thou canst not? no thou stickst at a will not, as long as thou refusest to do that.

3. Consider if a man will not do that which hee can, 3. Consid. neither will hee do that which he cannot if hee could; the servant that will not go five or six miles in a day which he can for his Master, neither would he go a hundred miles for his Master if hee could; you that can reforme out­wardly, [Page 20] at least if you would, and yet will not, neither would you reforme more if you could; ye have money in your purses, cannot you spend it better then upon swilling and drink­ing and gaming? yee can well enough, but yee will not. So yee would do, had you that true riches, Luke 16.11. yee have naturall abilities; if ye will not be faithfull in them, so it would be if so be you had better; ye that have morall and civill endowments, if ye will not be faithfull in them, neither would you if God should lend you more, &c. ye are able to avoid swear­ing and lying, but yee will not, neither would yee avoide all other sinnes if yee could; if a man will not do that which hee can, nei­ther will hee doe that which hee cannot if hee could.

4. Consi.4. Consider, if a man will not do that which he can, can or cannot [...]all's one to him, all sticks at his will. I cannot repent and I cannot give over my sinnes sayest thou, and I pray thee who told thee that thou canst not? I am naked sayes Adam, and who tould thee that thou wert na­ked? sayes God, Gen. 3.11. So may I say who told thee thou canst not? does not thy own con­science tell thee tis because thou wilt not? I can­not digge sayes the lazy Steward, and to begge I am ashamed, Luke 16 3. I cannot digge; if he had a cudgell about his back, it would make him to digge; to beg I am ashamed, sayes he; he was not ashamed to cozen his Master of his goods, but hee was ashamed to begge. I have married a Wife and I cannot come, Luke 14.20. No. what did his wife tie his legges? there [Page 21] is a Lyon in the way, I cannot go out sayes the slug­gard; alas thy owne sluggish wilfull wils are this cannot. Prov. 22.13. Can or cannot alls one to them, they never come to trie whether they can, yea or no; the sluggard never lookt out to see the Lyon in the way, but hee dreamt there was one there, and hee was willing to believe it, hee would not go out to see; the idle steward did not trie whether he could digge, yea or no; if he had taken the Spade in his hand and gon about the worke, 'twere another matter; but I cannot digge sayes he, he never would put it to tryall, but takes another course without trying of that; so that alls one can or cannot, if a man will not do that which he can, can or cannot, alls one to him.

5. Consider, 5 Consi. if a man will not do that which hee can, this will make a mans conscience when it comes to speake in sober sadnesse, thanke him­selfe for his perishing; mens consciences do but jest with them now, while they can say tush tis be­cause I cannot believe, and because I cannot re­pent; but at the houre of conviction or the day of judgement at farthest, then conscience will speake in sober sadnesse; when I was hungry yee gave mee no meate sayes Christ, when I was a thirst yee gave mee no drinke, I was a stranger and yee tooke mee not in, sick and in prison and yee visited mee not, Mat. 25.43. marke Christ puts no cannots on their consciences at the day of judge­ment; could they say, alas, we had never a bit of bread for to do it, never a drop of drinke for to do it? no, you shall see how their con­sciences were mute; they could not say that they [Page 22] could not; could not ye comfort Christs deare members as well as mock them? couldst thou not take them into thy house as well as carnall acquaintance? its worthy observation to con­si [...]er, that generally Gods threatnings do not turn against Cannots, nor his judgements against Cannots, [...]ut against mens particular sinnes, that they might have avoyded; for though mens sinfull consciences doe necessarily incline men to sinne, yet not unto this sinne, nor that sinne, non determinat necessario ad hoc vel illud malum, hic & nunc, say our Brittaine Divines at the Sy­nod. Sinfull concupiscence does not necessarily determine men upon these and these sinnes, with the particular circumstances which they live in, as this rapine, this lie, &c. thus yee see this will make a sure ground of our Doctrine if so be we can prove it.

Every man can do more good then he does, and avoide more evill then hee does.

This is a most certaine and infallible truth, and needs no confirmation, but I will prove it notwithstanding.

1. Argu.First, because God doth complaine against the wicked for the voluntary doing no more good then they doe; what so much preaching and no more good? so many meanes and no more fruit? &c. so God cemplaines against Israel, neverthelesse they departed not from the sinnes of Jeroboam, &c. and there remained the groves also in Samaria, 2 Kings 13.6. the grove also; what not so much as the grove cut downe? and yee must have the sinnes of Jeroboam; that were enough stub­bornesse [Page 23] one would thinke; but yee must suf­fer the grove also? reforme nothing, no, not the grove under your face? see how God gird­eth their willfull security that they would do no more good then they did; not so much as cut down that grove? so many warnings and threatnings, &c. and yet the grove also? yet thy filthy Tongue thy covetousnesse also, &c. not only keep thy other lusts, but thy profa­nesse also?

Secondly, 2. Argu. Tametfi im­possibile e­r [...]t Judaeis convertiper externam praedicatio­nem Evan­gelii, absque praedeter­minante gratia: quia tamen [...]b­duratiores erant Iudaei proptia malitia quā Tyrii & Sydonii, id­circo à scrutatore cordium corripiūtur. Doct. Prid. lect. de med. scient p 65. because otherwise there were no roome for prayse nor dispraise, if a man could do no more good then he does, nor shun no more evill then hee does, then no man could be praysed nor dispraised; you know that wicked men and women may do many commendable things, at least more commendable ones then others? does not our Saviour discommend Beth­saida and Corazin, in comparison of Tyre and Sidon; woe unto thee Corazin, woe unto thee Bethsaida, for if the mighty workes which have beene done in thee, had beene done in Tyre and Sydon, they would have repented in sackcloath and ashes, Mat. 11.21. might not they have shewed so much repentance at the least? could not they have put on sack­cloath on their loines, and powered ashes on their heads if they would? they might have done so much at the least, and honoured the workes and preaching of our Saviour with an outward honour at the least. You that have such abundant teaching as yee have, ye might honour the Gospell with some outward honour at the least; that would bee more commend­able, [Page 24] which most of you will not.

3. Argu.Thirdly, because otherwise there would bee no roome for the Sword of the Magistrate; if a man could omit no more sinne then hee does, then what meanes our Pillaries and Gallowes, &c and other punishments upon Malefactors? will any man be so vaine as to say Achan could not chuse but take the Babylonish Garment? cer­tainly he might have let it alone if he would; Why hast thou troubled us sayes J [...]shuah, Iosh. 7.25. Alas he was not able to answer, oh Sir I could not do otherwise? No, no; hee might have omitted it, and therefore the Law of man is favorable to such as offend against their wils; it does not hang such as kill against their wils.

4. Argu.Fourthly, because though a carnall man cannot put of the old man, nor shake off the dominion of sinne in generall, nor deny him­selfe, but his very nature is sinnefull and flesh­ly, hee does naturally sinne, yet it is not his nature to commit this sinne at this time, and in this manner; the wickedest man under Hea­ven goes about his sinne with previall delibera­tion, and a most free disposition of the meanes; the drunkard goes freely into the Ale-house, and calls freely for a jugge or two or three, as his lust is; his Host, hee freely suffers these dis­orders in his house, and freely goes to the Tap and does draw it, &c. Ephraim did willingly walke after the Commandement, Hos. 5.11. The wicked King of Israel commanded them that will worship at Bethell, and they did freely and willingly obey it. Pilate willingly contented the [Page 25] people, and therefore hee scourged our Saviour, Mark. 15.15. for though all this was done by the determinate counsell of God, yet Gods coun­sell put no simple necessity upon his will, hee did freely and willlingly do it; the wicked they turne the Grace of God into wantonnesse, Jude 4. marke, the Grace of God; Grace whereby they might do more good then they do, and avoide more evill then they do. Its true, a wick­ed man is the servant of sinne, and cannot but sinne, hee is naturally a servant of sinne; of sinne I say, but he is voluntarily and freely a ser­vant of this sinne; for the Lord gives him reason, and counsell, and good motions, and many com­mon graces, whereby he may be freed from this or that act, but hee will not, he will break out into these and these filthy passionate words, now and then; say reason what it will, and com­mon grace what it will, he will do it, he will do this, and he will do that. I confesse that when a wicked man is desperate and given up of God, then it is otherwise, then his will is so greedy, that hee cannot take it off; but hee is the more inexcusable because his will is then double.

Fifthly, A wicked man can do more good, &c. 5. Argu. for a godly regenerate soule may avoide more sinne, then hee does. Though God have freed him from the slavery of sinne, and he is become the servant of righteousnesse, Rom. 6.18. neverthe­lesse they may do more good then they do, and avoide sinne a great deale more then they do; what man will say that David could not other­wise chuse but commit that adultery which hee [...] [Page 24] [...] [Page 25] [Page 26] did, and that murder which hee did? I appeale to your consciences yee soules that are godly. When yee pray forgive us our Trespasses, do not ye acknowledge with all that ye have been wanting to the grace of God? Do not ye con­fesse it with shame that you have given way to sundry temptations that by the grace of God yee might have overcome? And that yee have omitted many a good opportunity, that by the grace of God yee might have made use of? Imsupera­bilite [...] mo­vet, quam­vis fit ali­qua resist­entia. I deny not but God does irresistibly convert his Elect at the first, and infallibly carry them on to the end, for the maine, but in particular actions hee does not so; but though their wills bee now free by grace, yet they may freely sinne, even then when they obey: and freely obey, even then when they transgresse; and so they are forced to confesse they might avoide more evill then they doe, and do more good then they do.

Againe A wicked man may do more good then hee does, and avoide more evill then hee does; I prove it by induction upon his conscience,

By these Particulars.

First, for the outward acts of sinne in the mem­bers; thus all profane persons, drunkards, &c. yee are all convinced undeniably in your con­sciences, these are sinnes in the very outward members; voluntas it is domina membrorum; can yee say yee cannot passe by an Ale-house when yee turn in? yee cannot come unto Sermons? your owne legges they shall judge you; can you say you cannot give over your oathing and [Page 27] lying? &c. your owne Teeth and Lippes shall judge you, &c. If you do not root out these sinnes, its without doubt because ye will not. The Lord hath made al the outward man at the com­mand of the will, and therefore if the outward man be out of order, tis because yee will; [...], sayes Chrysost. Let no man say I have but one Talent, and I have no power to be good; a Ta­lent hath power to go for a Talent, and 12 ^d. for a shilling and if it do not, tis because yee will not. Hast thou not power over thine owne outward members vouchsaf'd thee of God? the Lord in mercy lets thy will have a despoticall power over thy members, as the Moralists call it, and why canst thou not bridle, them? as Christ said to the Officer that smote him, if I have spoken well, why smitest thou mee? Joh. 18.23. couldst thou not have held in thy fingers? thou art inexcusable then for all thy profane sinnes. Am [...]r sui ipsius est objectum mo [...]ioum; at Amor Dei ipsius est tantum objectum terminati­vil. Ames. Cas. conse. de charit [...] erga deum.

Secondly, Thou hast naturall affections in thee, and by them thou mayst do more good then thou dost, and shun more evill then thou dost. Thus all civill Professors are left inexcusable, Canst thou not get more strictnesse of walking, though not for love unto God, yet for love unto thy selfe? bee more frequent in good duties for hope of Heaven, and for feare of Hell? thats better then nothing, better do them so then not at all. What cannot a man do for selfe-love and for feare? there is never a duty of Religion, but a man may every day do for love unto himselfe and for feare. God hath [Page 28] left these affections in thy soule on purpose. I know this is not enough; but what of that? Why dost thou not go so far as thou mayest? what aileth thee that thou canst not tame downe thy pride for feare of Gods judgements, and bridle thy base passions for feare of Hell? It is not unknowne that God hath vowed to destroy all the workers of iniquity. Tis not unknowne that he hath prepared Hell for such as thou art, as long as thou livest as thou dost; Thou knowst this is true, and thou knowst God will be as good as his Word; and thou art not able to abide it. Why dost thou not curbe thy proude stubborne lusts for feare of this Hell? Thats better then nothing; if thou canst not do it for love, yet why canst thou not do it for feare? hast thou not as much reason as a brute creature? that is greedy of meate, yet a whip-stick is able to scare him from it; an horse is desirous to stand s [...]ill, yet a spur and a rod is able to make it go faster; and is not Hell more fearfull then all rods? Why dost thou not take heede for feare, least God should send thee to Hell? a sinner and a hypocrite are inex­cusable herein; for Hell may feare them; the sinners in Sion are afraid, fearfulnesse hath sur­prised the hypocrites; who among us shall dwell with everlasting burnings? Quis pote­rit? as Mon­ [...]anus hath it. Esay 33.14. who of us is able to dwell with everlasting flames? and hypocrites may go so farre; feare Hell, and abstaine from a million of sinnes, for feare of these everlasting burnings; canst thou say thou canst not resist sinne for feare of Gods judge­ments? No; thou canst resist sinne for fear [Page 29] of lesse evils then so; the feare of mens seeing thee can keepe thee from committing adultery in the market-place, and cannot the feare of God restraine thee from it in private? thou darest not transgresse the Kings Lawes for fear of the Gallowse; and cannot the feare of Hell restraine thee from transgressing of Gods? Gods displeasure is greater then the Kings? and thou knowest it; God is truer in his Law then any mortall man, and thou knowest it: and fear­est thou not me? feare yee not mee? saith the Lord, will yee not tremble at my presence? Jer. 5.22. canst thou say thou art not able to feare him so much as servilely? that is not so; for when thou art sick and ready to dye, then thou wilt feare him, then oh thou wouldst faine become a new creature, and all out of feare of the great God; and canst thou not now? No, no; now here be pleasures to be had, and thou wilt have them; here is the World, and thou wilt carke; here is businesse, and thou wilt be doing, and thou wilt not finde leasure for God. No, thou wilt not, canst thou not do this that God bids thee at least out of feare? this is nothing but a lie of Satan, thou wouldst do them all for feare of a man. Suppose there were Lawes made that every man who does not pray in his Family Morning and Evening should assuredly be hanged, whosoever swears an Oath should bee hanged, as soone as hee hath sworne it; Whosoever breakes out into any bitter rayling speech should suffer death. Suppose I say to all the duties of Religion it were death to omit them, and the King had made [Page 30] such a certaine sure Law▪ I dare say there would be many millions of Professors more in Eng­land then there are; rather then yee would be gibbeted, many swearers would never sweare more; many liers never lie more; many pro­fane househoulders never omit Prayers in their Families more; and couldst thou do this for fear of a man? why canst thou not then do it for fear of the great God?

Thirdly, The Lord hath given thee naturall counsell, and naturall reason and prudence, Oh sayst thou I am tempted before I am aware, and the passion is up before I am aware, I cannot helpe it for my life; No, I believe thee when the Devill is once up, there is no alaying that fowle Fiend for the present; Thou canst not immedi­ately allay it. But why canst thou not pre­vent it with counsell and deliberation? the very Heathens have done this; and thou hast advan­tage of all heathen. God hath given thee not only reason in thy head, and a naturall con­science in thy breast, but also direction in his Word to prevent it, and if thou dost not, thou wilt not; are the lusts of thine appetite violent? why then dost thou not forecast for to reine them? Why dost thou not abstaine from going to Feasts awhile? Why dost thou not stint thy Trencher with so much? If thy lusts be on fire why dost thou feede them with fuell? Are the lusts of anger and wrath predominant in thee? thou rapst out an Oath before thou art aware, why then dost thou not as Chrysostome would have thee, Set forfeitures for every Oath? Why dost thou not intreat Gods people se­verely [Page 31] to reprove thee, and exact a fine of thee for every misgoverning word? Why dost thou not bawke such acquaintance as may occasion thy Tongue to cast out? Oathes why dost thou not club downe thy lusts with argument upon argument? shall I be touchy to be damned, and proud to be damned? &c. even arguments of selfe-love are able to knock them downe. I do not know how; No? that's because thou wilt not know, they knew not neither will they un­derstand, Psal. 82.5. so thou knowest not, nei­ther wilt thou understand; that's the reason thou still walkest in darknesse; why dost not thou oppose thy lusts at first rising? non obtine­bis ut desinat si incipere permiseris, sayes Seneca; thou canst never get victory except thou be here first in the feild. The Lord hath given thee counsells on this fashion; why dost thou not use them? onely because thou wilt not; hast thou impediments? Clarancus had them too, but hee overcame them sayes Seneca. Why dost not thou? if thou wilt not, thou dost willingly perish; thou might do more then thou dost, but thou wilt not; and thou mighst shunne more then thou dost, but thou wilt not.

Fourthly, because thou wilt say all these things are but naturall and morall and civill, I may perish for all these; but alas I am not able to do any thing spiritually; I cannot be­lieve, I cannot repent; though this be very true, yet thy plea is no excuse; for though they be naturall, yet they are first. First that's in order which is naturall, and afterwards that which is [Page 32] spirituall, and if thou stickest there thou stickest at a will not. The Lord hath taken a sufficient course to humble thee, and thou wilt not be humbled; thou sayest thou canst not obey spititually; I grant it, its most true: nor repent spiritually; why then wilt thou not be humbled that that canst not, as God said to Pharaoh, how long wilt thou refuse to humble thy selfe before mee? Exodus 10.3. There is an externall humiliation, as Ahabs humiliation; 1 Kings 21.29. thou mayst come to be­fore that humiliation thou canst not expresse, why art thou not humbled with that which thou mayst?

First, then why dost thou not see thy case to be damnable? Dost thou not know that judgement is past upon all to damnation? Rom. 5.18. all men are damned out of Christ. Who­soever is not a new creature, is not in Christ, but is a damn'd man to this day; thou knowest the Lord himselfe doth say thus; what hinders thee now from deducting a particular there­from? If upon all men, then upon mee; if all be damned to this day that are not new crea­tures in Christ, then I am a damned man to this houre; this logicke God doth vouchsafe thee; why dost thou not reason on this fashi­on? I am a damned man and a damned wo­man to this day; if thou wouldst be brought to this passe there might be some hope of thee, but thou wilt not, thou wilt scrape up some hopes or other, thou wilt not beleeve this. Beleeve thus, sayes God; but I will not sayst thou, no, thou wilt have thy lust still, and thou wilt not beleeve this, if thou wouldst be­lieve [Page 33] verily thou art a damned man, because thou art not a new creature in Christ, may be thou wouldst never have done til thou art one, thou wouldst forsake all and follow Christ in all things, but thou wilt not.

Secondly, but I cannot sayst thou; why then wilt thou not dispaire in thy selfe? a man must despaire as he is, otherwise hee can never get into Christ; as long as a man lives and does after the flesh, hee can have no true hope of mercy or pardon, or any thing; no hee is a dead man, all the Angels of Heaven cannot help him; if there were a thousand Christs he should perish without them; and why wilt thou not despaire in thy selfe? Despaire? God forbid. I'le never despaire while I live, God is more mercifull then so, and I hope I neede not de­spaire. Christ dyed for sinners and I were a foole if I should despaire. Thus thou pleadest with God for thy vaine hopes; but why wilt thou? sayes God, why wilt thou plead with me, thou hast transgressed against me, Jer. 2.29. Thou plea­dest for hopes▪ and liest in thy sinnes, why wilt thou? marke, the will is set on it, and thou wilt plead; thou might despaire of thy selfe, but thou wilt not, and therefore thou wilt wilfully perish.

Thirdly, but I cannot pull downe my owne heart, nor master mine one will sayst thou; no? Why then canst thou not goe and resigne it to God? Lord, here is a proud heart, I can­not humble it; Oh; here is a stony heart, I cannot breake it; Lord do thou; here is a rebellious heart▪ I canno [...] subdue it. Lord do [Page 34] thou; but thou wilt not resigne up this heart, thou wilt not set about it as well as thou canst; they will not frame their doings, to turne unto God, Hos. 5.4. they will not; so thou wilt not frame thy selfe to do it as well as thou canst. And therefore thou dost willingly go on, and thou art wholy inexcusable before God; and when he sends thee to Hell, thou shalt know thine owne will brought thee thither. Thou mighst reforme thine outward man, but thou wilt not; thou mighst bridle thy lusts and thy passions, but thou wilt not, thou mighst take a thousand good opportunities, but thou wilt not. And there­fore thou hast no excuse before God, thou dost willingly perish. Its true thou canst not, may be, Repugnanti, non volenti necessitas est Sen. but necessity is not it, but thou wilt not; indeed if thou didst every day labour to fight against thy lusts, and resist to the utmost and couldst not, then it were necessity, but thou dost not, nay thou wilt not. Hee that resisteth and then cannot, hee may plead, Lord what a wofull necessity of sinning am I in! but thou givest way to thy lusts a [...]d therefore thou art inexcusable, and thou do [...]t willingly perish.

Five Demonstrations to prove this.

First, if thou be slothfull to good duties, 1 Demon. then thou dost only imagine a company of can­nots. I cannot do as I would sayst thou; No; why then art thou slothfull, to make more imaginary cannots? A slothfull man ima­gines more cannots then there be. I cannot go this journey sayes he, I shall be weary, I shall be rob'd, I shall fall off my horse; I cannot travell it; the way of a slothfull man▪ is a hedge of Thornes. But the way of the righteous is made plaine sayes Solomon; the slothfull man he imagines there's a Thorne hedge in his way. I shall be [Page 36] prickt, Prov. 15.19. I cannot get over it; what? is there a Thorne hedge in the way? No; for the righe­ous that goes it, hee finds it plaine, hee sees none; no; there is no such Thorne-hedge in the way, but he does imagine one; and there­fore his will not is his let, not his cannot, for hee does but imagine a cannot. So dost thou say, I cannot do thus and thus; why then art thou slothfull to imagine more cannots, and Thorne hedges then there are? I cannot live then. Oh I cannot go so often to Prayer, and if I should do as you say, I should be houted at up and downe; you tell mee I am a Hell­hound for my pride and my passions; Oh if I should believe this, I should never have merry day more. Alas all these are but imaginary cannots, imaginary Thorne hedges. I cannot be so strict, neither can I put it up. I say thou dost but imagine a company of cannots, and there­fore thou wilt not.

2 Demon.2. Demonstration, Jf thou bee slothfull to good duties, then thou makest every little difficulty a cannot; nothing but an impossibility is a can­not. But if thou beest slothfull, thou makest every little difficulty a cannot. I cannot turne mine owne heart, nor breake mine own heart; but why then art thou slothfull to make every little diffiuclty a cannot? a slothfull man makes every little difficulty a cannot. The slothfull man will not plow by reason of cold, and therefore shall hee beg in harvest and have nothing. Prov. 20.4. Hee will not plough by reason of cold, hee sticks at a very little difficulty, his fingers are so tender forsooth, they must not ake, his [Page 37] Toes are so Lady-like they must not smart, because its a little diffcult, therefore hee will not do it; He will not plow by reason of cold. Well beg then and yee will; cannot you en­dure a little cold? yea, he could indure it, but it would be difficult. And therefore sayes the Text, he will not Plough by reason of cold. Hee does not stick at an impossibility, for then in­deed hee could not. But the slothfull man will not plough by reason of cold; he stickes on­ly at a difficulty, and therefore he will not; nay if hee should labour soundly indeed, his very labour would keepe him from being a cold; the truth is its the labour of ploughing that he is against. And therefore every little cold shall serve for an excuse; So why art thou slothfull to count every petty difficulty a cannot? Its an uncomfortable thing to be alwayes poring on my sinnes, I cannot abide it, troublesome to be Tongue-tyed. What not speake a word but onely with warrant from Scripture? I cannot abide it; what ne­ver helpe my selfe at a dead lift by telling a lie? never right my selfe by a little revenge? never comply nor sort with such and such old acquaintance, because they drop out an Oath now and then before they are aware? O I can­not abide it. What thus precise? I am not able to abide it. No? cannot, cannot thy stub­borne will stoope to a little difficulty? get thee to Hell, and see if thou canst abide that, and there thanke thine owne will for thy pe­rishing.

3. Demonstration, 3 Demon. if thou beest slothfull, [Page 38] then thou turnest thy very abilities into cannots, not onely all difficulties, but also thine abi­lities into cannots. Like a drone that is lazy, hee loses his abilities that hee hath. By much slothfulnesse the building decayeth. Alas I am very dead-hearted sayst thou; Eccles. 10.18. nay, but O man the time was when God quickned thee at a Sermon, why didst thou let it decay? the time was when thou wert a little well affected, why didst thou let it decay? time was when thou wert soberer, and lesse given to wrath and passions; and why didst thou let these good conditions decay? the Lord gave thee them heretofore, and thou hast played the sluggard with them, and therefore now they are decay­ed. Thy quickning is decayed, thy sorrowes for sinne decayed, thy meltings decayed, through much slothfulnesse the building does decay. Hee that is slothfull in his worke is brother to a great waster, Prov. 1.86 So thou art a bro­ther to a great waster because thou art sloth­full.

4 Demon.4. Demonstration, If thou beest slothfull then thou dost voluntarily nayle thy selfe unto cannots. There is many a sinne that now thou art a slave to, that thou mighst have troden under thy foot, but now thou canst not; thou mightest have gone further and further on in reformation, if thou hadst held on when thou wert going; like a Coach, its easier to make it runne on when once its going, then stir it, when once it stands still; and now thou canst not, now thou art nayled to it, like the doore to his hinges. Now thou canst pray and [Page 39] pray and grow nere the better, heare and read and neer the holier, as the dore turneth upon its hinges, so doth the slothfull man on his Bed. Prov. 26.14. The dore goes to and fro, to it goes and fro it goes, it goes may be all the yeere long; and still it hangs just upon the same hinges, and after seven yeares travell, it hangs there where it did; its nayled to its hinges. So tis with a sluggish heart, hee goes to a Prayer and from a Prayer, to a Sermon and from a Sermon, to a good duty and from a good duty; and still he hangs just on the same hinges. He hath gotten no ground, is just where hee was; so thou art just at the same passe, after a thou­sand prayers and a thousand Sermons, and mil­lions of good duties, still thou hangest on thy old duties, neere the more pure to this houre.

5. Demonstration, Sloth is a lazy putting forth by halves of that power one hath. 5 Demon. This also is the very nature of Sloth. When a man hath more power then hee shewes, but hee is lazy to put it all forth. The Scripture uses a comparison of a man, that hides his hand in his bosome, and though hee have meat stand­ing before him, yet hee will not so much as bring it to his mouth. A slothfull man hi­deth his hand in his bosome, and will not bring it to his mouth. What? Prov 19.24 why does hee starve? because hee hath not any meate? No; The meate standeth before him; because hee hath not any hands? no, hee hath a hand in his bosome; because his hand hath the dead Palsy, and hee not able to stirre it? No, hee [Page 40] will not put it forth. Hee will not bring it to his mouth, sayes the Text; So when thou art praying thou wilt not put thy selfe forth, when thou art reforming thou dost not put thy selfe forth; when thou art about any good service thou dost not put thy selfe forth; here is a Sab­bath before thee, and a Sacrament before thee, but thou wilt not reach it to thy mouth; thou wilt not put thy selfe forth. The Lord tells thee this sinne will breake thy necke, and thou wilt not so much as reach it to thy mouth, nor apply it to thy heart; may be it would humble thee and feed thee, but thou wilt not reach it to thy mouth; what a deale of power hast thou? but thou putst it forth by the halves, when thou art examining thy conscience, thou putst thy selfe forth by the halves, thou mightst put thy self forth many degrees more, but thou wilt not.

Oh beloved, this same point will strike the World dumbe before God, even this, why did yee not put your selves forth to the uttmost? Thou hast somewhat more in thee then by reason of thy lazinesse thou dost put forth.

Six Argu­ments to prove it.There is more then by reason of Sluggishnesse thou puttest forth.

1. Argu.First, its a signe it is in thee, because when God does convert a sinner, he does not put in new powers and faculties into the soule; he does not put in a new faculty of thinking and understanding, and willing and affecting, and remembring; No; the soule hath these faculties already, un­derstanding, already and thinking already, and remembring and desiring already, and willing [Page 41] already; but God does not put in new facul­ties, When God comes to worke grace, hee finds in thee indeed passiva ca­pacitas, & potentia obe­dientialis, but their own natu­rall facul­ties are raised to supernatu­rall acts upon su­pernaturall object God. but turnes them that are there unto him­selfe like a watch out of frame, the wheeles are there still, the spring still, and every parcell there still; but all out of frame, and the artist sets them in frame; so the soule hath them in it; True it requires the omnipotent power of God to turn all these faculties to him. Notwithstand­ing thou dost voluntarily turne them unto other things, and not unto God. They are every one in thee, as thou art a man. But God may not have them, nay and thou mightst put them forth to more then thou dost. Other things can have them superfluously, but God may not have them. (I intend not a power of doing the least good in a gracious manner, nor to engage God to give thee grace only.)

Secondly, its a signe it is in thee. 2. Argu. (I meane still so farre forth as to demonstrate thee sloth­full.) I say its a signe it is in thee, because thou canst shew as great power otherwise. When a servant can runne a race for his sport, why will he not on his Masters errand when hee bids him? Its a signe it is in him, and he will not put it forth. Canst thou not spare an houre every day for private Prayer unto God, sometime for to meditate and belabour thy heart? Thou canst spare twice as much for thy belly and thy back, and thy profits. Canst thou not shed teares for thy sinnes? Thou canst shed teares for madnesse, and wrath, and vexation. Canst thou not tell how to glorify God? Oh my parts are very shallow, gifts very small, &c. But thou art wise to do evill, They [Page 42] are wise to do evill, but do good they have no know­ledge. Its a signe it is in thee, Jer. 4.2 [...]. but thou wi [...] not. Thou canst not speake for God, thou canst not be angry against sinne, nor lay to heart the miseries of Gods Church? No? but thou canst finde thy Tongue fast enough for to raile, and clamour; and thou canst even burst with anger when thou art crost. Its a signe its in thee, a signe there is wit enough in thee, and ability enough in thee to take paynes. Thou hast it for other things, but thou wilt not put it forth for the Lord. Oh how does this pro­voke the most highest! That strangers should de­voure all thy strength. Hos. 7.9. Like Ephraim, strangers devoured all his strength. God might have none of it, but strangers and strange lusts could have it; the World can have thy paines and thy cares, the things of the World they can have thy thoughts and thy strength, and not J sayes Christ. As a Master complaines of his refractory servant, you can do it for your selfe, and do it for others; but you will not do it for me, a signe it is in thee, but thou wilt not put it forth.

3. Argu.Thirdly, a signe it is in thee, for thou canst shew it to when thou listest; like a sluggard that will worke at idle times, so thou canst serve God when thou hast nothing else to do. Like Pharaohs conceit of the Jsraelites, That they would serve God because they had nothing else to do. Exod. 5.17 Yee are idle, idle yee are, therefore yee say, let us go and do sacrifice unto God. Because they had nothing else to do; So when thou hast nothing else to do with thy Tongue then [Page 43] thou canst give it to God; nothing else to do with thy thoughts, then thou canst thinke of God; when thou hast no use of a lie then thou canst tell truth, &c. a signe it is in thee, it is not the telling of the truth; it is not the speak­ing very gently and modestly that is not in thee to do; but thou wilt not put it forth; nay thou canst be soundly provoked while some are in company, and yet still as quiet as may be, a signe it is in thee.

Fourthly, a signe it is in thee, 4 Argu. but thou art so sluggish thou wilt not put it forth; because the rod is able to whip it out of thee. Like a Boy that is idle and can say nothing, yet his Master is able to whip it out of him, then hee can say it very roundly. So thou canst not thinke of these things, yet let God lash thee and whip thee with sicknesse, or with the pangs of death, Then O I have beene a Drunkard, and I have beene nought, I have beene wicked, and Oh if God would recover mee, I would not for a world sinne so as I have done; Then thou canst weepe, and then thou canst cry, and then O for the Minister. A signe it is in thee, for a rod puts in no new, but onely lashes up that which lay there; as the Twigges of the rod have no vertue in them to put learning into the Boy, but its a signe it was in him. Ah thou wretch thou, thy blood lies on thine owne head; why then dost thou not now put thy selfe forth? Thou canst, but Oh it killes thee to thinke now of taking paynes, after such things. It kills thee now to goe to thy beads and lie at weeping crosse, and be so holy [Page 44] forsooth. Oh it kills thee now to take paines here abouts, like the sluggard, the desire of the sluggard kills him, for his hands refuse to la­bour. Hee desires to have a crop, Prov. 21.25. but it kills him to go to the Plough; hee desires to have his markets, but it kills him to go thither. So thou desirest, to go to Heaven, but it kills thee to take paines; Mortification, Selfe-Denyall, Repentance, Humiliation, Examination of Conscience, Reformation of life; Oh these kill thee to thinke of them. A signe much is in thee, but it killes thee to put it forth.

5. Argu.Fifthly, A signe it is in thee because thou canst do a hundred times more then when thou art pleased; like a wilfull lazy servant, you could do it better if you were pleased sayes his Ma­ster. So as long as thou art pleased thou canst be more religious, a signe it is in thee. Rheho­boams his first yeares were religious; Peter Martyr observes, [...] was well pleased that same while hee saw it was for the establishing of his kingdome. And the Levits came to him, from Jeroboam, so long hee was pleased, and then hee was religious, but afterwards not; and why not afterwards too? Its a signe it was in him, but he was not well pleased; So Joash did right in the sight of the Lord all the dayes of Jehoiada. Why? then hee was well pleased with Religion, for it helpt him to root out Athaliahs faction; 2 Kings 12 2. Jehoiada had beene the Sa­veiour of his life, the helpe of him to the King­dome, the Lord protector of his Nonage, the establisher of his Scepter. All this while Reli­gion [Page 45] did please him, but afterwards he would not do right in the sight of the Lord. Why? be­cause other things now pleased him better; but its a signe it was in him. They on the rock, they could heare, and professe as long as the Gospell did please them, they heard it with joy, that pleased them well. Luke 4.13. Yee know joy is a very pleasing thing, and then they could be forward to professe it. A signe it was in them, but in time of affliction and persecu­tion, nay now the Gospell did not please them, and therefore they fall off. So thou canst love a child of God as long as he pleaseth thee, nay thou canst commend him for his holi­nesse; O its a credit to thee to be acquainted with such a one. But when some thing does not please thee, then thou canst hate him in thy heart; all these are signes it is in thee, but thou wilt not put it forth.

Sixthly, a signe it is in thee, 6. Argu. because thou wilt shew it in Hell; there Dives shall shew it was in him to have regarded a godly poore Lazarus, to have respected the salvation of his five brethren: there hee shall shew it was in him to feare Hell more then he did. Then the wicked shall say; Luke 16.28. What hath pride profited us? And what have riches and meanes advantaged us? Then they shall see it was in them not to count them for hypocrites, and Fooles and mad-Men that were more religious then themselves. Wee fooles counted their life madnesse, and wee had them in derision; and lo they are received amongst the Saints, Wisd. 5.3, 4, 5. And therefore it is in thee, why then wilt thou not put thy selfe [Page 46] forth? I say this will strike you all dumbe be­fore God at the last day; why would you not put you selves forth? And how do you stand lazing and idling out the dayes of your owne peace!

No excuse will serve impeni­tent sin­ners turne at the last day.Yee cannot have any one excuse.

First, Yee cannot say no body hired you; In­deed the carefullest servant in the World must of necessity be idle when none will imploy him; why stand you here idle all the day long? No man hath hired us Lord, Math. 20.6. marke they have an excuse that they were ne­ver hired into the Vineyard. That was more necessary idlenesse; but you have beene hired; nay you were hired very earley in the morning, and therefore why stand you here idle all the day long?

Secondly, now thou art in Gods Vine­yard, thou canst not say I cannot professe. I can­not profit by hearing, nor profit by praying, &c. Thou canst not say so; for why dost thou not labour? in all labour there is profit. Never did a man labour but some profit or other hee did get; Prov. 14.23. but thou wouldst not la­bour, but thou stoodest lazing and idling. Faine wouldst thou be saved; faine escape Hell and damnation, and oh that this were to labour for it. Like the sluggad that desi­reth a harvest, and yet is idle; O utinam hoc esset laborare; Hee lies loytering and playing, and oh that this were to labour! Oh that this were to plough and to sow! If his Bed were the Plough, and his Pillow the Teeme, [Page 47] hee would then drive it well? So dost thou, utinam hoc esset resipiscere, thou goest on mind­ing the things of this life, carking and caring &c. Ʋtinam hoc esset resipiscere. O that this were to repent, and this were to go to Heaven thou art negligent of Prayer and Faith and holinesse, Christ Jesus save mee; Thus cryes the drunkard, Christ save mee, and thus the worldling, Christ Jesus forgive mee. Thus like a sluggard thou wishest; O that this were be­lieving and serving of God. Like the sluggard I say, O that this were to labour; thou mighst profit if thou wouldst labour; in all labour is profit; but thou wilt not labour, and therefore inexcusable. O what a speechlesse creature shall thou be before God at the last day! This is the second ground of the Doctrine; The reason why a wicked man does not turne un­to God, is not because hee cannot, but because hee will not. I say the ground of it is this. ‘Every wicked man is slothfull and negligent.’

Stirre up your selves yee whose heart the Lord hath awakened; Though the wicked bee slothfull, will yee be slothfull also? O what infinite reason hath the Lord to correct us, every one of us all? How wofully slothfull are our hearts! I cannot master my unruly heart sayes one, and I cannot cast out this same hard hearted Devill; Thus wee say like the Dis­ciples of Christ wee could not cast him out. O faithlesse Generation, how long shall I bee [Page 48] with you sayes Christ. Mar. 9.19. Cannot cast him out? Why? hee could go out by Praying and Fast­ing; So these same distempers of heart, these frozen-hearted Devills would go out soone e­nough by Fasting and praying; but Oh wee are so lazy thereat, and so cold and so dead and so drowsy, wee doe not take paynes. There is teaching in abundance, and why can­not wee learne? There is misery enough on the Church, and why cannot wee mourne? There is woe enough a comming, and why cannot wee provide for't aforehand? God will whip out these lazy weedes out of us, if wee belong to him; O it provokes him! as Vineger to the Teeth, and smoke to the Eyes, so is the sluggard to him that sends him. Prov. 10.26. Ah thou lazy drone; this 'tis to send a leaden-heeld drone of ones errand; it makes the Master looke as sowerly on him, as if hee had drunken a Porringer of Vineger. So beloved, this our sloth to good things it does deepely provoke God; there is many a mercy wee lose, because of our sloth; many a grace wee never attaine, nay many a crosse and many a trouble do wee get by reason of our sloth. Oh let us stirre up our selves, and blow up the sparkes that are under the em­bers, or else it will be evill and bitter, that God will make us to suffer. And you that live in your sinnes, let mee tell you; yee can never looke for mercy except yee shake of your sloth; yee may desire to be converted, and pardoned and saved, and so forth; but the soule of the sluggard desireth and hath not. But the diligent shall be made fat. 'Tis the diligent, the diligent [Page 49] onely that shall be fatted with grace; but yee may desire all dayes of your life, but yee shall never have grace, except yee take paines. Nay your owne raynes shall torment you in Hell; Oh how did I idle out my time, and let slip occasions; and I could die, and I would to hell, and I would not do otherwise, and woe is mee that ever I was borne, &c.

Arguments to prove a wicked man may use the meanes that God appointeth as meanes.

I cannot heare the preaching of the Word sayest thou, I am deafe, I cannot heare Ser­mons, then that is not thy meanes; reading which thou canst, and meditating which thou canst is thy meanes. Every man may use the meanes that God does appoint him as meanes.

1. Argu.First, because its the very nature of meanes to come betweene ones can and his cannot and there­fore they are called media, Media. because they come in in the midst betweene a mans can and his cannot. By what meanes may I go up to Lon­don? [Page 53] flying in the Aire is not my meanes. No, that is a Birds meanes and not mine, for I cannot do it; but my meanes is going if I have legges: or riding, if they be not able; or carrying, if I cannot ride. Every mans mediums come in be­tweene that which hee can and that which hee cannot, and he is to use them, that, that which he cannot he may be inabled to do.

Secondly, because God does not exhort men like a company of stockes and stones, 2. Argu. but as men that are edifyable by his words. If there were no meanes they could possibly use, they were like stockes and stones. If they had no eares as meanes to let it in, no understanding as meanes to conceive it; no power of willing at least to set about it, then wee should preach to a com­pany of stockes. There must be some meanes propounded, that men are inabled to use (though by any power of their owne they cannot do it graciously) or else as good preach to a company of stockes. Now God pro­tests hee drawes men as men may be drawne; I draw them with the cords of a man. Hos. 11 4. That is with such cords as a man may be drawn with; not like a company of stockes and of stones; if yee have but the carnall reason of a man, these cords they would draw you. God drawes you like men, with the cords of a man; indeed in the quickning of the heart, and in point of repentance, a man is no more active then a stone. But when he drawes you to the meanes, hee drawes you like men, and therefore ye may come if ye will, and if ye be but men, these cords are cords to draw men.

[Page 54] 3. Argu.Thirdly, because Gods anger is very reasonable; when a Master is angry with a servant, that may do a thing and yet will not, wee call his anger a very reasonable anger. I know Gods anger is very reasonable, for things which thou canst not; because once hee gave thee power; but when hee commendeth the meanes, now his anger is very reasonable. Wee our owne selves count this anger very reasonable in the like case; what will hee not do it? No not use the meanes for to do it? Would not this anger any body? Say wee so for these things sake comes the wrath of God upon the children of disobedience, Eph. 5.6. That is for adultery, for fornication, for vaine words, and vaine hopes to be saved, for these things comes the wrath of God upon the children of disobedience. Hee does not say for not being renewed, for not being converted, but for these things comes the wrath of God forth. He's angry for that, but his wrath comes generally forth upon men for these things, because they will not use the meanes; They will not give over those sinnes which are the hinderances to conversion. This is very reasonable; if a man were not able to do it, there would be some shew at least of unreason­ablenesse in Gods anger; but there is not any shew of unreasonablenesse in his anger, when men will not buckle to the meanes which they may. When God commanded the Egyptians to submit and be humbled, they would not; he commanded them at least to use the meanes, to let his people go, and they would not. You shall see how the Text sayes his anger now was [Page 55] very reasonable; there is a sweet phrase, Psal. 78.50. Hee made a way to his anger; in the He­brew 'tis hee weighed a path to his anger. Hee weigted it in a ballance; marke how reasonably and proportionably God is angry. Hee puts his anger and mens sinnes in a ballance, and weighs out the right measure of anger. When a ser­vant forceth a Master to be angry whether he will or no, hee cannot complaine his Masters anger is unreasonable; hee may go of his er­rands and he will not, he may do this busines and hee will not; if hee cannot do the busi­nesse it selfe, yet he may use the meanes, and he will not. Now his Masters anger is very rea­sonable, because hee forceth him to be angry; as the churning of Milke bringeth forth butter, so the forcing of wrath bringeth forth strife. Prov. 30.33. Hee does even charme his Masters pas­sions, and hee forces the same, as a charmer forcing the Milke to become Butter, so hee forces ones kindnesse to become anger; and therefore the anger is very reasonable. So God is very reasonable in his anger; wilt thou not use the meanes to be quickned? Suppose thou canst not quicken thy selfe, but wilt thou not see about the meanes? This churneth the Lords anger, and his anger is very reason­able.

Fourthly, 4 Argu. Gods offer of his Kingdome to the wicked is serious; if they were sencelesse and quite dead, and could do nothing, his offer were not serious; should a man offer a hun­dred pound to a dead carcasse, here is a hundred pound for you, if youle take it, i'le give it you. [Page 56] This offer were not serious, because the dead carkasse is not able to stirre, but is sencelesse. True, in matter of conversion it selfe, a man is as dead as a carkasse. Neverthelesse hee is not abso­lutely a dead carkasse to all use of the meanes; hee hath the life of nature, and reason, and of sence, and therefore when God offers his king­dome in the meanes, this offer is serious. Turne you at my reproofe, behold I will poore out my spirit unto you, Prov. 1.23. Hee speakes there even of reprobates and all, and hee seriously offers them his spirit, and therefore they might have gone about the meanes, but they would not; vocatio dei est seria, as our Divines do all say, and therefore the meanes hee appointeth may be used.

5. Argu.Fifthly, because Gods reproofes are very equall; should a man reprove a criple for not running, this reproofe were not equall, because hee is not able to do it. I grant when God reproves the wicked for being sinfull, such reproofes are all equall: Note. though they be not able to be with­out sinne; but then equality is grounded up­on something before, namely upon their vo­luntary apostacy and inability in Adam. But when God reproves them for not setting about the meanes, his reprofes then are very equall, and the equality is grounded upon their wil­fulnesse present; will yee not feare mee? sayes God; I do this and this; marke his reproofe is very equall. God reproves Israel for not obser­ving his Statutes, saying the Statutes of Omri are kept. Mic. 6.16. You can observe his sta­tutes, why cannot you set about mine? hee [Page 57] sets up a Temple, you can go constantly to it, why cannot you go constantly to mine? The reproofe was very equall. If thou wilt not set upon the meanes, thou art most equally con­demned. I cannot preach so often as some do, nor be so much resident as some are. No? Why wilt thou not give over one of thy two livings then? Thou art able to do that; if thou'lt not set upon the meanes, thy condemnation is e­quall. Thus I have confirmed this first point, namely that the wicked may use those meanes that the Lord commands them as meanes.

In the second place I shewed that this being thus, thy condemnation must be wilfull if thou wilt not use all the meanes.

Arguments to prove it.

First, 1. Argu. The Lord will not helpe that man by a miracle to go that hath legges to go and will not; Thou sayst thou wouldst faine go to Heaven; tell mee what legges hath God given thee? What meanes hath hee lent thee? If thou wilt not use them, the Lord will never helpe thee without. Had the Israelites had any meanes to have gotten over Jordan, as Ships or Barkes, Boates, or Bridges, or Fords, and they would not, hee would never have helpt them over without. You know the Lord parted the waters, Josh. 3.13. but if they had refused the meanes, hee would not have kept them on this man­ner without: if they had food sufficient in the Wildernesse to eate, and they would not, hee would not have rained food downe upon them; [Page 58] had they had Shoomakers and Drapers, and cloath sufficient to come by, and they would not, he would never have miraculously have helpt the garments from wearing. Its a tempting of God, when thou hast the meanes and wilt not be diligent in them, to desire God to help thee without; thou wouldst have thy chil­dren Gods children, thy family Christs fami­ly; then use the meanes. Set up the constant invocation of Gods Name, Morning and Even­ing among them; set up Reading, set up Cate­chising, and every good thing: or thou canst never expect it. Wouldst thou be holy, and heavenly? then use the meanes; Talk of Heaven in thy meetings, reason about grace, inquire of good soules And how may I come by an humble heart? Note: How may I get faith, and be lead by the spirit? If thou wilt not be constant in the use of the meanes, all thy prayers to God are no­thing but temptings. Thou art troubled with by thoughts, thou sayst thou wouldst faine be delivered therefrom; then use the meanes, be not so long without God every houre, pray every day oftner, strive in the duty the harder; if thou wilt not use the meanes, God will ne­ver helpe thee without. Thou art full of thy doubtings, thou sayst thou heartily desirest to be freed; then use the meanes, or thou liest: give over thy broad walking▪ thy broad acquain­tance; those that have no more holinesse in them then the stock are thy bosomest friends; if thou wilt not use the meanes, God will ne­ver assure thee without, nor convert thee without; if Dives his five brethren will not heare [Page 59] Moses and the Prophets, they shall have no mi­racle from the dead, Luke 16.18. if God lend thee the meanes, hee will not save thee with­out.

Secondly, 2. Argu. God will not bate a farthing of the price hee sets thee at; when a Tradesman hath once set his lowest price, hee will not goe lower. Now the use of the meanes, are Gods lowest price, the Lord will not bate a farthing of that; wherefore is a price put into the hand of a foole, Pro. 17.16. the meanes of grace are this price, and the price is in thy hands, when the Lord vouchsafes thee the meanes, heele not bate thee a farthing of this price. He sets this price on his mercies and graces, thou must use all the meanes; not as though grace might be valued; no it exceedeth all prices, or as though grace were not free. Yea, its free and without price: its fit though that this price should be set upon the almes, that the proud beggar should choose to receive it; if thou wilt not give the price that God hath put into thy hand, thou art worthy to misse it; I will give so much, and labour so much, and pray so much, and reforme so much. No, no; that will not do, Christ will have tother odde penny too; thy filthy speaking must off, and thy base passions and old curses must off, heele have thee stoope to all his holy meanes; wouldst thou have it cheaper? Mine owne children and Saints never had it cheaper. Not Abraham, Isaac, nor Jacob, nor Paul; they were faine to use all holy meanes, to abandon every lust, to set up every duty, invocation in their families [Page 60] meditation in their hearts, examination in their consciences, holy communication in mouthes, none of my Saints had it cheaper. And thou makest a mock of them for praying so much, and professing so much, so much hearing, and so much gadding after Sermons, &c. Well, well, i'le not bate thee one duty, nor one lust, nor one carnall desire, i'le have thee set about all or thou shall never have mercy. Yea, but I cannot finde in my heart to put up this, nor to be abridged of this, and shall Christ and thou part for one single farthing? Perish then, and go and thanke thine will for it in Hell. God is resolved upon this price, and this is the lowest.

3. Argu.Thirdly, God will never be brought out of his walke, thou canst never looke that God should come out of his walke to shew thee any mercy, or give thee any grace. Now the way wherein God walkes is the meanes of grace and of salvation; There thou must looke for God, or thou canst have no hope for to finde him. Suppose a poore Petitioner should come with his peti­tion to the King; he can never looke to have the King come downe hither to Rochford to to grant it him; No, hee must go up to the King. The King is at Court at White-Hall, and there he may have him; if he will not go thither, he is wilfull, and if his petition be not granted he may thanke his owne will. So thou canst not looke to fetch God out of his owne walke, the meanes of grace and salvation, endeavour to obey him, Note. prayings cryings, seekings, &c. These and the other meanes of salvation are [Page 61] his walke, these are the wayes wherein they must wait to finde God, if they would have him; in the way of thy judgements have we wait­ed for thee. Isa. 26.8. There the godly wait for the Lord, in the way where his walke is; hee will not bee spoken with, but onely there in his walke. If thou wilt not seeke him there, thou mayst thanke thine own will, if thou missest him; yee that are negligent to hold out in Gods wayes, yee can never looke to finde mercy while yee live. Pray for mercy, and cry for mercy, and grone for mercy, yee must looke to perish without it, if yee will not seek it in his wayes; youle seeke him in some, but you will not seeke him in all; assure your selves then you shall misse of him, do you thinke the King will come to you, to grant your peti­tions? you must go up to him, and take him where hee is to be spoken with. God will not be spoken with but onely in his wayes; the Jewes received Sacraments enough, every meales meat is as a new Sacrament in the Wildernesse, af­terwards they prayed prayers enough, but I will not heare you sayes God; neere tell mee of your seeking for mercy, wash you, make you cleane, put away from you the evill of your doings, learne to do well; come now and lets rea­son together; if your sinnes be a red as Scarlet, I'le whiten them. Now heele be spoken with, Isa. 1.18. if you wilt come hither; What not erect his feare up in his family? not give over thy base car­nall consorts? keepe such disorders under thy roofe? and in thy life sweare still? and give place to the Devill still? cursed passions still? [Page 62] mock at my children still? Dost thou walke in these wayes and hope to finde good? No; as good cut off a doggs neck as give him sacrifice of prayers, as long as you walke in your own wayes. Esay 66.3. you must seeke him in the wayes that hee walkes in, and not chuse your owne wayes, heele never come out of his way for any of you all; what shall I do Lord? sayes Saul; he would faine have spoken with God there. No, no; go to Ananias, &c. if thou wilt not seek him in his way, thou art well served if thou missest him.

I beseech you consider this point, you can never looke to be saved, except youle set your selves to do what you may, and use all those meanes that you may; for though the use of the meanes does not save you, yet they are the way; though not causa regnandi, yet via regni; and if you wil not constantly use them, you can never have his Kingdome.

Reasons of it.

First, because Heaven is an end, and an end can never be gotten without meanes; the end is eternall life. Rom. 6.22. eternall life is an end, and therefore except the means be all used, you can never attaine it.

Secondly, God hath annexed it to the means; all Heaven and Earth can never separate them; either use all the meanes that God hath ap­pointed, or else hee hath decreed it, yee shall never be saved. When he hath once appoin­ted these and these shall be your meanes, these shall you use for't, yee shall never be saved [Page 63] without them. When God hath appointed their abiding in the ship a meanes of their escape, you shall see what Paul sayes, except these abide in the ship, yee cannot be saved. Act. 27. So tis for Heaven, except ye abide in the meanes, ye cannot be saved.

Thirdly, Every soule must give an account be­fore God▪ how hee hath used the meaners, Whe­ther hee hath used them all yea or no. And according as the account is hee can give, so shall his judgement be. God hath sworne this, as I live saith the Lord; God hath pawn­ed his owne life upon this, that thus it shall be. As J live saith the Lord, every knee shall bow to mee, and every tongue shall confesse to God, every one of us all shall give an accompt unto God, Rom 14.11.12. every one of us, God will ex­empt none, wee must all be brought to an ac­compt for these things; will not thy heart bow to it? As I live sayth the Lord; I'le make every knee bow to it; I'le make you bow or I'le breake you for ever; as good do it as not, for ye shall give an accompt whether ye have done it or no.

Fourthly, beloved, God will not set up ano­ther dore into Heaven for any man in the World; either come in at this or you shall never come in. Heele never make another Bible; either be ruled by this or by none; Heele never chalke out another way, either go this way or chuse and perish in thy wilfulnesse. The drunkards way shall never be his way; the worldings way shall never be his, nor the lazy Gospellers his, nor the carelesse professors his, hee'le never [Page 64] change wayes, nor are my wayes your wayes, Esay▪ 55.8. you must amend your wayes. Jer. 7.3. and come into his way, or yee shall never escape the evill to come; can there be any rea­sonabler way then this?

Proofes.

First, Some of the meanes that God hath ap­pointed you may do them without labour, you may do them with ease; do but say I will, and it is done. What labour is it to say, compa­ny-keepers shall not sit drinking in my house? There is nere an Alehouse in your Towne, but if they will, may root out disorders from their houses, their owne wills do destroy them; Its no labour in the World to do this, and will ye not do it? perish then and thank your own wils.

Secondly, Some of the meanes that God hath appointed, are easier then them; onely that you would give way to another to do them; may be the wife would have prayers in the family if the husband would give way. The Mini­ster would teach you if you would give way; The Lord Jesus might worke many things in you, if you would give way; this a lesse then to will. You that have good Wives, who would reforme sundry things if you would give way, &c. I beseech you apply it particularly to yourselves, your ruin is wilfull if ye yeild not, and will not give way.

Thirdly, Some of the meanes are yet easier, for some of the meanes of grace are better for you, even in your worldly and carnall respects. You'l say, that's the easiest of all for a man to fa­vour [Page 65] himselfe, and his flesh. As for example the reforming of your gaming, dicing, card­ing in your Innes, your drunkennesse and bezeling o're the pot, your pride and your gei­gawes, and the like; would not this favour your purses, and be more agreeable to your very carnall respects? And therefore you that do not reforme these, you pluck wilfull perdition on your heads.

Fourthly, some of the meanes of grace, its harder to omit them then to use them. Many of you meet with more hardships in the omission then you could light upon in the practice of them; I need not instance, the particulars are very familiar.

Fifthly, Some of the meanes of grace, be they hard, yet they are but hard; they are not impossible for you to use; They will aske no more then a litlle labour and diligence, and therefore omit­ted only by reason of will-nots.

I hope by this time you see clearely the truth of this ground. If yee will not set your selves to use the meanes of grace and salvation, when yee die, you must needs lay the blame on your wills; And why will yee so? Why will yee die O house of Israel?

But notwithstanding the evidence of this truth; The wisdome of the flesh which is enmity against God, fills carnall mindes with many objections against it; from all which I shall en­deavour to vindicate it, by answering them all in order.

Indeed the Scripture speakes of five Cannots.

First, Of a naturall cannot; every man is borne by nature under a cannot believe, and a cannot see God. But there is difference be­tweene thy cannot repent, and thy doest not repent; there is difference twixt these two. The cause of thy cannot is one thing, and the cause of thy doest not is another. The cause of thy can­not is the carnalnesse of nature, but the cause of thy doest not is the wilfulnesse of thy will. The natu­rall man receiveth not the things of the Spirit of God, for they are foolishnesse to him; neither in­deed can hee for they are spiritually discerned, [Page 67] 1 Cor. 2.14. where the Apostle makes a dif­ferent cause of a naturall mans cannot, and his does not; when he speakes of his cannot, hee tells us the cause of that is, because grace is spirituall and he is carnall. Neirher indeed can hee, because they are spiritually discerned; but when he speakes of his does not, you see he alledges a different cause of his does not. The naturall man does not receive the things of the spi­rit of God, they are foolishnesse unto him; He counts them all foolish; He is so wilfull in his own carnall reason, that he counts it folly to deny it; thou canst not do thus and thus dost thou say? Why then wilt you count it folly to do so? when a man crosses thee of thy will, thou countst it folly to put it up; I were a foole if I should be so precise as some be; I were a foole if I should not suffer a little dis­order in my house, as long as I gaine by it. This is meere wilfulnesse; this, and not a cannot, is a cause of thy doest not, Thou canst not indeed because thou art carnall, but thy can­not is dead and not operative; thy will is the cause of thy does not. Caecu [...] est e [...] palpebras claudit. Like the wilfull blind blinde man, Hee was blinde and would not open his eye-lids. He could not see, but his cannot lay dead, for hee would not open his eye-lids; his cannot is not operative till he will open his eye-lids. If he could see, yet he could not till he would open his eye-lids, so thou wilt not open thine eyelids.

Secondly, 2 Connot. the Scripture speakes of a delibe­rate cannot, when a man cannot do a thing, onely because hee cannot finde in his heart to do it. [Page 68] Thou canst not repent of this and that sinne and forsake it, the truth is; thy cannot is this, thou canst not finde in thy heart to forgoe it. Such a couse is so profitable and pleasing to thy flesh, thou canst not finde in thy heart to a­bandon it, thou canst not finde in thy heart to be friends with such a one; to part with thy vanities, or to abridge thy selfe of thine angry speeches when thou art stird, &c. Thou canst not finde in thy heart to do it. As the Jewes, you cannot believe, sayes Christ, because yee seeke honour one from another. Joh. 5.44. they would feine be well thought of, of all their acquaintance, and therefore they could not finde in their heart to believe in Christ. Oh that would make thee to be out of favour with the Pharisees, and to be counted basely of in the World. Therefore they could not finde in their heart to believe; now this is no excuse; thou canst not turne unto God, thou canst not find in thy heart to part with thy lusts, this is thy cannot.

3 Cannot.Thirdly, the Scripture speakes of a judi­ciall cannot, as a rogue cannot go, because for his loytering the Magistrate hath lockt him in the stockes; This does not excuse thee one jot, shall the villaine be wilfull in his loytering, and then complaine of the Magistrate that he is not able to go about his worke? I can­not go about my worke sayes hee; and who bad him be so idle as not to go about it, when he might? Thou hast gone on may be wil­fully in thy sinnes, and now the Lord hath in­flicted a judiciall cannot unto thee. Thou [Page 69] canst not come out of thy sins, nay the Lord hath cast this cannot upon thee in judgement; he hath set thee in the stockes for thy wilfull security. As the wicked Jewes they could not believe sayes the Text, because Isaiah sayth, hee hath blinded their eyes, and hardened their hearts, Joh. 12.39, 40. could they excuse them­selves for their cannot? No the Lord had set them in the stocks for their wilfullnesse and se­curity? They could not believe, for they had wilfully provoked the Lord to cast this cannot upon them in judgement.

Fourthly, 4 Cannot. the Scripture speakes of a com­pounded cannot. A cannot in sensu composito as we call it; a cannot in a compounded sence. As a drunkard cannot tender his family, his poore Wife and children, No; as long as he lyes blow­sing on the Alebench, he cannot, in a com­pounded sence he cannot. Jmpossibile est sedentem ambulare. Aristotle sets it out by sitting; he that is sitting cannot walke, that is as long as he is sitting he cannot walke. As Christ sayth of a carnall man hee cannot bee my Disciple; he cannot in a compounded sence, he that commeth to mee and hates not father and mother and wife and children, yea and his owne life▪ cannot be my Disciple. Luke 14.26. he can­not indeed as long as he stands upon these termes, My father will not love me, and my mother will not like me; if I should be one of your Disciples, my friends would not owne me: I must do as I do or I cannot keepe my wife and children. Indeed as long as thou standst on these termes thou canst not be a Dis­ciple of Christ; thou canst not in a compoun­ded [Page 70] sence; but if thou wouldst divide it thou mightst; no man can serve two masters, Mat. 6.24. marke compound them together and he cannot. But if he would give over one, he might serve the other; thou canst not thou sayest. No; I yeeld thee in a compounded sence thou canst not, thou canst not as long as thou art thus carelesse as thou art, as long as thou favourest thy selfe in such and such lusts, thou canst not; The compounding of thy security and lazines with Religion, that is the reason why thou canst not, this is it that makes our prayers hard, and our repentings hard, our believings and all our performances hard; because we would faine be compounding. We have much adoe to pray, Note our hearts can hardly be brought to wrastle, much adoe to be humbled, our wils will hardly stoope; if it were not for these compoundings, these duties were easy. And what excuse hast thou hence? none at all, for its a cannot onely in the compounded sence that thou makest it.

5 Cannot.Fifthly, the Scripture speaks of a humbling can­not, a cannot not to bolster thee up in thy ex­cuses, but only to humble thee, that thou mayest be driven out of thy selfe unto God. A servant cannot live except it be his Masters pleasure to take pitty on him; Is this any pretence to him to anger his Master? or to be negligent of his Masters commands? nay rather it forceth him to be so much the more carefull to obey him, and to be humble before him. So the Scrip­ture sayes that thou canst not without God, except God shew mercy on thee, to convert [Page 71] thee and save thee, thou canst not be accepted of him. All this is to humble thee, not to helpe thee with excuses. Tush I cannot do as his Mi­nisters do bid me, I cannot mortify these sins, I cannot be so strict, this is too much precise­nesse you speake of. O murmur not, this cannot is onely to bumble thee; murmure not among your selves. No man can come to mee except the father draw him, Ioh. 6.43.44. This is no reason why thou shouldst murmur or cavill, or be stubborne as thou art, thou canst not come at Christ exeept the father take pity on thee to draw thee. Thou hast so much the more reason to be humbled, and not to go on wittingly and willfully as thou doest. Canst thou not be holy, and saved, except he be pleased to pitty thee? in what a wofull case then art thou to provoke him as thou dost? So much shall suf­fice for the first Objection, drawne out of the Scripture.

The second thing thou objectest, is thy willing­nesse; thou wouldest as thou pretendest, but thou canst not.

I answer thee for this.

First, may be its the will of thy conscience, 2. Object. answered and not the will of thy heart; thy heart is car­nall and unacquainted with God, and so its contented to be, only thy conscience would have thee grow better and more heavenly; but thy heart will not yeeld; and therefore all thy willings are nothings but deludings; they are only the willings of conscience and not of thy heart. Thou art chasing and fretting every foot, thy conscience tells thee thou shouldst [Page 72] not, thou art praying carnally every day; when thou hast done, conscience sayes thou shouldst pray holyer then so; conscience would, but thou wilt not, conscience would have thee get as­surance for Heaven, but thou wilt not be at the paines. Alas, this makes thee inexcu­sable, for now thou condemnest thy selfe, and yet wilt sinne; thou art inexcusable O man who­soever thou art that judgest, for wherein thou judgest another, thou condemnest thy selfe. Rom. 2.11. marke, when a man condemneth himselfe he is then inexcusable. (I do not now quote it for the particular the Apostle does instance in there for judging another,) for the truth is the same, whatsoever sinne we do instance in, the truth is this that Paul grounds his speech on. Note. Hee that condemneth himselfe in a sinne, and yet will go on in it; that man is inexcusable. What now hast thou gotten by thy plea? thou wouldst, thou sayest; this makes thy sinne to be worse in that thy conscience would, and yet for all that thou wilt not.

Secondly, may be its a copulative will; thou hast a will to repent and be godly, but it is with a copulative will. Repentance and some lust, godlinesse and some lust; thou wouldst faine please the Lord and thine own lust too, be re­ligious and proud too, believe in Christ and covet too, and be vaine too, &c. Thou hast a will, but it is a copulative will, to serve God and do this too; Pish, cannot I serue God and do this too? No, no; this same copulative will is a flat contradiction. Couple light and darknesse? Christ and Beliall, 2 Cor. 6.15. Its a [Page 73] contradiction to imagine to couple them, for they cannot possibly be coupled. And there­fore this same copulative will is nothing but a mockery, and the truth still is this thou wilt not?

Thirdly, May be thou hast a woulding will, this is no will, but onely a velleity; so thou hast a woulding will. I would do as well as any other but I cannot; to speake properly this is no will, for its onely that will wherewith fooles will things impossible; I would I were at London, with a wish sayes he; I would I could flie as well as an Eagle. These things are im­possible, and therefore its no will, but meere folly; thus may be thou willest grace, I would with all my heart I could do as God sayes, God knowes my heart, my will is good, I would be better then I am; And yet thy conscience can call for something or other to be mended, and thou wilt not. This is an impossibility, Lazy vel­leities no will. and therefore no will; like the foole that would sit in his chaire, and I would I were at London, he would faine be at London and sit still. So thou sittest at the same passe, I would I were in Christ; thou wouldst faine be in Christ, and yet thou art loth to stir out of that base tem­per thou art in. This is an impossibility, a folly and no will; woulding and no willing. I grant the Saints of God have their wouldings, and their would does go further then their wil; their wil is absolutely set to be holy, and they would be holy. Their will is deeply to be humbled, and they would be deeper; their would is groun­ded upon a will, they will in some measure and [Page 74] they would go further. I will, oh that I could will more. But thou that liest in thy sinfull estate, thy would is pure folly. A would groun­ded upon a will not is foppish; the Saints would is grounded upon a will; Note. but thine, the roote at bottome is this thou wilt not.

Fourthly, may be thou hast a generall meta­physicall will, but to come to particulars, there thou wilt not. I hate the Saints of God? God forbid? I'le never hate them while I live; and yet come to this Saint and that Saint; him thou wilt hate; him? Hee is the veriest hypocrite in the Country, and keepes more adoe then needs. When car­nall men can disco­ver no o­ther ble­mishin the Saints, thē they charg them with hypocrisy. Thus thy will is good to a company of metaphysicall Saints in the cloulds; but those that are Gods Saints in particular, thou mockest. I be stubborne against the Commandements of God? I will not be stubborne against them; yea but this and that Commandement thou wilt not observe. Thou wilt not thinke best of them of whom thou shouldst, nor take up that carriage in meetings that thou shouldst; thou hast a good will to the Commandements in affection, but thy will stands against the parti­culars of them. Generalls are but Notions, when they are abstracted from the particulars. And therefore thy will is but a Notion; the will when it willeth indeed, willeth particulars, this particular duty, this particular Ordinance. Indeed good in the general is the object of the will, but when the will comes to will in the ex­ercise of it it pitcheth on particulars.

Fifthly, thou hast no true will, I speake still to the carnall, I say thou hast no true will, [Page 75] because if thou truly didst will, thou couldst; if thou didst truly will to believe, and will to be a new creature, thou couldst; for the will it hath potentiam execuvtiuam, so far as it will, &c. It hath an executing power to go so far as it wills; if thou didst truly and really will to speak holy, thy will would make thy tongue to put it in execution. If thou hadst a will, thy will would command execution, my tongue shall speake the praise of the Lord sayes David, Psal, 119.171.172. my soule it shall prayse thee vers. 175. I grant the woulding of the will goes further then all execution can go, to will is present with me, but how to performe that which is good, I finde not, Rom. 7.18. I quote this place the rather because many wrest it to their own destruction. Oh sayes a wicked man, I have a a good will, I would as Paul sayes, but J can­not performe, thus men misinterpret this place; for looke how far Paul would, he could performe, for the will hath potentiam executricem and an imperative force over the man. What he did will, he did performe, he performed it in his heart and tongue and hand, &c. but he would draw his will forwarder then it was, but he could not, his very will was partly unwilling, hee could not indeed performe so much as he would, that is, he could not draw on his will so strongly as he would. His will was not perfectly sanctified, no Saint in this World hath any perfect completenesse of will; and therefore his performance is not perfect because his will is not perfect. I say if thy will be converted to God, thou thy selfe art conver­ted [Page 76] to God, obedience ever goes as far as the will. And therefore if thou art willing, its certaine thou art obedient; if yee be willing and obedient sayes the Text, Isay 1.19. whosoever is willing to obey, that man does obey in some measure, because the will hath power of execution, and the whole man at command. This is the reason why Divines say, that the sincerity of the will is the condition of the Gospell; wherefore if thou beest not obedient, neither art thou willing to obey, all the powers of thy soule and all the members of thy body, thy will hath an actus imperativus to command them. Now if thy will will not command them to yeild, thou art not so much as wil­ling at all; if a Justice of peace should tell me he would give me a Warrant, and yet when all comes to all, he will not command his clark for to write it, nor his own hand for to pen it, I see plainly he will not. Dost thou say I would obey Christ, and J would deny selfe, why then dost thou not command thy Clerke for to writ it? If thy will will not command tongue, Tongue thou shalt never talke so unprofitably as thou hast done, and Eare thou shalt never hearken after vanity as thou hast done; and thoughts, Thoughts yee shall never run at rovers as yee have done. Jf your will were but willing, it would command your whole soule, soule thou shalt not do as thou hast done; as Davids will commanded his soule O my soule blesse the Lord, and forget thou not all his benefits, Psalme 103.2. nay he commanded all that was in him, all that is in me, blesse his holy name, vers. 1. So if [Page 77] thou wert willing, thy will would command all thy soule; soule, thou shalt not be so sel­dome at the throne of grace at thou art, &c. thus much of the second objection drawn from the will.

Objection the third.

I answer thee, who can tell best what is in thee, 3. Obect. answered God or thine owne heart? verily the Lord that did make it, is likeliest to know best. Now the Lord sayes peremptorily thou desirest not grace; yea and thy heart sayes it too, and the Lord heares it, though thou hearest it not; they say unto God depart from us, we desire not the knowledge of thy wayes, Job. 21.14. Ne­verthelesse because thou standest so stoutly upon it, that thou dost desire grace, I'le tell thee the reason of thy mistake.

First, thou hast putative or thinking desires, thou thinkst thou desirest, and therefore thou art mistaken; like Seneca's young scholler, that said he desired to be good. I do not say sayth he, he lies, but putat se cupere, He thinkes hee desires; so thou sayest thou desirest. I will not say thou lyest, but thou thinkst thou dost so; now alas thy thoughts are the vainest things in the World. Vanity of thoughts. 2 Kings 5.31. How long shall vaine thoughts lodge within thee. Jer. 4.14. thy thoughts are very vaine, there is no trusting to them. Naaman thought, I thought sayth he, but how wide his thought was the story declares. Est. 6.6. Haman thought, hee thought in his heart sayes the Text, [Page 78] but his thoughts came to nothing but a Gal­lowse and a Ha [...]er. Ishbibenos thought, but you know what his thoughts did come unto; it fell fowle on his owne head, nothing is more vain then the thoughts of carnall mens hearts; so thou thinkest thou desirest, alas thy thought is but vanity.

Secondly, thou hast ignorant desires ▪ thou dost desire to be one of Gods Saints, thou de­sirest it ignorantly; for when thou comest to see who the Saints be, namely, such and such whom thou conceivest to be strange people and Puritans, then thou hast no desire to be one. Thou desirest to go after Christ, thou dost ignorantly desire it, for when thou seest thou must take up this crosse, then thou hast no desire thereunto; as the Prophet speakes of Christ in the person of the wicked: when we shall see him, there is no beauty that wee should desire him, Esay 53.2. thou desirest with ignorant desires before thou seest who he is; but when thou seest who he is, thou dost not desire him. Thou desirest his grace, thou desirest to believe and repent, and to put up injuries, these are ignorant desires before thou seest what they be; but when thou seest what they be, what the injury is that thou shouldst put up, then thou dost not desire to put it up; what the sinne is that thou shouldst leave, then thou dost not desire for to leave it; when thou seest them, then thou dost not desire them. When we shall see him, there is no beauty that wee should desire him.

Thirdly, thou hast wandering desires. Oh [Page 79] sayth one, you have a happy turne, you have good Preaching, and good meanes to be god­ly, and be edifyed. I desire to be so; but a­las our Minister does not Preach, and we have a dumbe dogge; and I am in a very wicked place, If I were as you are, I should count my selfe happy. God knowes, I desire heartily the edification of my soule; thus thy desires wan­der after other mens cases; and thou wilt not stirre out for thine owne. How dost thou desire to be edified, when thou wilt not stir out two or three miles to be edifyed? Thy desires are like wandering vagrants, that will be every­where wandring, but only there where they should be. So thy desires go roving up and down, and you are happy, and he is happy, and thou art unwilling in the meane time to labour, where and how God hath appointed thee: These are none but gadding, wandring de­sires; better is the sight of the eyes then the wan­dring of the desire. Eccl. 6.9. thy desires wan­der abroad to a roming company of wishes, but thou wilt not observe that which God gives thee to see; thus much of the third objecti­on, drawn from desire.

The fourth Objection.

I answer thee, 4. Object. answered. do but consider what thy purpose is, and thou shalt see how thou art cozened; these purposes thou speak'st of are only voluntates de futuro. I will hereafter looke [Page 80] to it better then J have done heretofore. Hereaf­ter J will, I purpose, that is hereafter I will; alas: this will for hereafter is no will.

First, because its onely to shuffell of the willing for the present. Now the heart is unwilling to obey, and therefore it puts of the Command­ment to hereafter, not for any such desire that it hath to do it hereafter, but only because it is unwilling to do it for the present. Like a man that is unwilling to lend, I'll lend you here­after sayes he; say not unto thy Nighbour goe and come againe, and to morrow I will give thee, when thou hast it by thee, Pro. 3.28. his purpose to lend him to morrow, was only because he would shuffell of the lending to day. And therefore this purpose of willing hereafter, is no will at all, but only to shuffell of the wil­ling for the present. Thou hast the opportunity by thee, why dost thou not take it? thou hast the temptation by thee, why dost thou not re­sist it? dost thou say thou hast a will for hereaf­ter, that is but a gull, that thou mayest not will for the present.

Secondly, this will for hereafter is no will, because it goes without Gods; no will can go with­out God. Gods will is now, he would have thee now and thou wilt not; thou wilt here­after, but then may be he will not. He that will not when he may, when he will he shall have nay; afterwards thou wouldst faine be converted, and pardoned, &c. Lord open to me, nay but O man, when J would thou wouldst not; now thou wouldst, but I will not, thy will is [Page 81] for hereafter goes, without Gods, and therefore tis no will.

Thirdly, thy will for hereafter is no will, be­cause thou shalt misse those suppositions that thou willedst upon.

First, Thou supposest thou shalt have fewer temp­tations hereafter. O when these troubles are o­ver, and these temptations are over, I will; nay but O man when these are all over, new ones will come. And if the temptations for the present be a hinderance, some temptation or other as bad thou shalt meet with, that shall hinder thee hereafter much more, and therefore this supposition is false.

Secondly, thou supposest thou shalt be fitter hereafter; but, qui non est bodie cras minius aptus erit. if thou beest not fit now, much lesse wilt thou be afterwards; thoult be unfitter and unfit­ter; like meat the longer it is kept, the unfit­ter tis to be eaten, and therefore this supposi­tion is false too.

Fourthly, thy will for hereafter is no will, but a mockery. Antigonus [...], Antigonus J will give, this is not good in mens Lawes, much lesse in Gods. Dabo, I will give; this is no gift, sayes the Law. So resipiscam, I will repent, this is no repentance, sayes God; thus you see this ob­jection is nothing, never tell me of thy purpo­ses, thy purposes art willings for hereafter, and they are no wills at all.

The fifth Objection.

I answer thee, Alas; 5. Obect. answered Is this to labour for grace [Page 82] and for Heaven, when thou labourest so idly? as God sayd of that fasting; so may I say of thy labour, Is this the fast that J have chosen? to afflict a mans selfe for a day? So, is this the la­bour that I have chosen? To labour so as thou labourest? but I need not to insist on this plea, thy conscience is able to answer it. Thou la­bour? thy conscience knowes well enough thou art lazy, thou dost not labour for holi­nesse; so then thine impenitency is willfull, and thy damnation willfull and thy ruine wilfull.

To conclude then, understand all that you will not hear and obey.

First, that your destruction is from selfe, you cannot cast it upon God; he offers you the meanes to escape it, and you will not, Hos. 13.9.

Secondly, your destruction is most just, you cannot alleadge severity or cruelty; no; your selves are the cruell ones. You judge your own selves unto Hell. The Lord presseth the Gospell of grace upon you, and you put it off. Acts 13.46.

Thirdly, your destruction is inexcusable, you have nothing to excuse you; God hath taken way all clokes of excuses, he hath offered you saving knowledge and you would not; a Christ and you would not; good motions, counsels, threatnings, and you would not. Your mouthes are quite stopped when you perish, Mat. 22.12.

Fourthly, your destruction is unavoydable; if you would have relented and yeilded, there might have beene hope, but you would not. You have hardned your necks, and what's that but a will not? Therefore you shall be destroyed with­out remedy, Prov. 29.1.

[Page 83]Fifthly, your destruction is pittilesse; what eye can pitty you? Will, will have will, though Will will have woe, as we say; not God, nor Angels, nor Saints, no eye can pity you. If the theife will steale and will to the Gallowse, let him go; he is no object of pity; as we say of a wilfull man, no tale can tune him to take heed, so no meanes can tune you to take heed; and therefore when you rue it, you cannot be pittied.

Sixthly, your destruction is grievous; of all plagues, none will fret more, then those which one hath wilfully puld on himselfe. You'le one day gnash your own teeth, curse your owne wills, banne your own hearts; woe is me, I am under the rod, and my selfe gathered it; in Hell, and my selfe kindled it. I might have pre­vented it, but J would not.

Now followes Application

Learne instruction then, least yee perish wil­fully; 1 Ʋse. reforme as much as you may, downe with all your disorders, stumbling blockes of iniquities, and all the Idols of your hearts, and cast them into the brooke Kidron. Set up good courses as much as you may, use all the means to salvation as humbly as you may; let not any family be without the due worship of God in it. Fathers, suffer not sinne on your children, nor Masters on your servants; lie not, sweare not, covet not, omit not the exercises of hope, least yee justly, inexcusably, una­voydably, pittilesly perish, and so reproach your own wills for ever in Tophet; as David then [Page 84] sayd unto Salomon, after hee had set him bu­sinesses to do, arise therefore and be doing, and the Lord be with thee sayes he, 1 Chron. 22.16. So I may say to you, arise and be doing; up, set about it, use no excuses, humble your selves before God, see your misery and bewayle it, and the Lord be with you.

See here then the deceit of thy heart.

If God would give me grace, I would wil­lingly doe any thing; this is nothing but the deceitfulnesse of thy heart, which is deceitfull a­bove all things. Ier. 17.9. For thy heart does but here lye unto God; I would very faine, if God would inable me; thou lyest; God knowes it is not so: like the willfull Jewes, they would be Gods people, they would stay themselves upon God; God tels them in effect they lyed, I knew thou wert obstinate, and thy neck is an iron sinew, and thy brow brasse, Isay. 48.4. wouldst thou be­leive in me? no, no, I know thou art obstinate and wilt not; so God knowes thou art obsti­nate. I cannot see this is a sinne to say faith [Page 96] and troth, I cannot see tis a sinne not to pray daily in my family, not to repeate the sermon every Sabboth: If I could see it were a sinne I would mend it; no, no, thou lyest to God, thou art obstinate and thou wouldest not have it a sinne, and thou wilt not beleive it, and if thou didst know it to be one, thou wouldest not re­forme it.

Secondly, hereby thou dodgest with God, and thou temptest the Lord. If God would give me grace I would doe it; this is nothing but dal­lying and trifling with the Lord; for why dost thou not set about it and try every day what thou canst doe? If God would but quic­ken me and perswade me, and compell me, and inable me, I would doe it. Alas thou dodgest with God as the people in the Gospel, if he will come downe from the crosse we will beleive in him, Mat. 27.42. they had no will to beleive in him, this was nothing but dodging: Christ had done enough for them to make them believe, if they had any such will, and this was nothing but a pretence of their deceitfull heart.

Thirdly, hereby thou shufflest of the word, when thou hast heard it, God give me grace to do so as he hath taught me this day, alas I can­not my selfe, God give me grace, and so shuf­flest it off, and think'st no more of it: like (those you call) godfathers in some places, as soon as ever they are charged at the Font to looke to the child, and see him brought up in religion, they presently goe and put off the charge on the Father, I pray you take the charge upon you: so thou layest the charge at Gods [Page 97] doore, when God gives thee any duty in charge, thou layest it at his doore, as though it stucke there, and there thou lettest it lie, not s [...]ing about it to doe it; God give me grace, repen­tance is his gift, and if he doe not give it, I can­not repent, I would but I cannot, if he do not give it: the speech is very good and becomes a godly soule that makes conscience of the meanes to say it, but this is thy shuffling to lay it at Gods doore, as though it stuck there; God tels thee plainly it does not sticke at him, he would have all to come unto repentance, 2. Pet. 3.9. but thou wilt not come, and this is the deceit of thy heart to shuffle it from thee.

In the third place, is it so, 3 Ʋse. that the reason why thou dost not amend, is not because thou canst not, but onely because thou wilt not?

Oh then my Brethren learn to be humbled.

This point calls for great humiliation.

First, 3 Ʋse. Engage to humilia­tion. here lies especially the pride of the heart, not in mens cannots, but their will nots; when a soule does whatsoever it can, reformes as much as it can, uses as many meanes as it can, and as often as it can, this is not a proud heart: but a proud heart is that especially which stickest at [...] will not. If ye will not heare, my soule shall weepe in secret places for your pride, Jer. 13.17. marke, for your pride, if you will not, he does not say if you cannot, my soule shall weepe for your pride, if ye stick at a can­not, [Page 98] but if yee stick at a will not; do not thinke this point does lift up mens wills, no, this point does as much beat at the humbling of the will, as any point under heaven; for here lies all the pride of the will, and therefore here yee must be humbled.

Secondly, here lies especially the hardning of the heart: when a man stickes at a cannot, he does not more and more harden his heart, but onely stickes at the same hardnesse he had. Be­loved, thou dost then harden thy heart when thou wilt not obey, and therefore here's most need of thy humbling, to be humbled for thy will nots; its said of Pharaoh he hardned his heart, Exod. 9.34. what followes? He would not let the chil­dren of Israel goe: thy will nots these are they that harden thy heart; doest thou complaine of the hardnesse of thy heart? O goe and humble thy soule for thy will nots, these are the hardners of thy heart, nay let me tell thee, thou hast no hardnesse of heart, no more then an infant or a babe, but onely that which thy will nots have made thee, and therefore thou hast great reason to be humbled for thy will nots.

Thirdly, here lies especially the stubborn­nesse of the heart; when a child that is comman­ded by his Parent to obey stickes at a cannot, he obeyes as farre as he can, but onely he sticks at a cannot, he is not stubborne; stubbornnesse is when one stickes at a will not; if a man have a stubborne sonne which will not obey the voice of his Father, Deut. 21.18. so here lies especially [Page 99] the stubbornenesse of thy heart, and therefore here's most humiliation required.

Fourthly, here lies the greatest despisings of the Commandments of God; authority is never so much despised as when men will not submit to it: a father's despised when a sonne will not heare him; and a master's despised when his ser­vant will not do as he bids him; nay a com­mandment cannot be despised but by wil nots, it may be omitted, and not obeyed by cannots, but it cannot be despised but by will nots; if yee shall despise my statutes, so that ye will not do all my commandments, &c. Levit. 26.15. O what infinite reason hast thou to be humbled, that despisest the Lord? He cannot endure that men should despise him; he can put up any o­ther wrong rather then this, that men should despise him: but to be sleighted and despised he will not, cannot endure it. For three trans­gressions of Judah, and for foure I will not turne away the punishment thereof, because they have despised the law of the Lord, Amos. 2 4. he will not turne away the punishment of this sinne, when men do despise him; what infinite need then hast thou to be humbled under thy will not, thou despisest the commandment.

Heres a word to you that are godly; 4 Vse. To quicken the thank­fulnesse of the godly. O what mercy hath the Lord shewed to you, and how ought you to be thankfull! never was there such mercy as this, to shew mercy to the wilfull: O woefull soule, be his misery never so great, hee's not the fit object of mercy; for though misery be mercies object, Note yet joyn'd with wilfullnes [Page 100] it's not to be pittied: you have been as wilfull as any, all cut out of the same rocke; the Lord hath not onely helpt you to mercy and grace, but also to a will to take it. When Lot was unwilling to goe out of Sodome, the Lord tooke him by the arme, and carried him perforce; now now see how the Text expresses it: the Angels tooke hold of his hand, the Lord being mer­cifull unto him▪ and they brought him forth, Gen. 19 16. As if he should say, would you faine stay? you shall not; would you stand lin­gring to be consumed with fire and brim­stone? you shall not: the Lord was mercifull to him whether he would or no. So you had no mercy on your selves, but the Lord had; yee were wilfull against mercie, and the Lord fast­ned mercy on you, whether you would or no; he commanded his loving kindnesse, Psalm. 42.8. goe mercy and seize on them, goe loving kind­nesse, and make them take yee; not as though God converted you against your wills: for when he converted you, your unwillingnesse was taken away; but he made you of unwil­ling, willing. Oh the infinite mercy of God, and the infinite cause you have to be thanke­full.

5 Ʋse. A seasona­ble Item to all rebelli­ous spiritsIn the fifth place, to you that stand out in your wilfullnesse still; is it so that yee sticke at a will not? then be exhorted to be much in abasing your selves before the Lord: your stoutnesse is intolerable, that you dare set up the briars and thornes against God in battle; down with them and be wise: you harden your [Page 101] own hearts, and disable your selves more and more for repenting of it; ye despise the Lords name, by the stubbornenesse of your froward will, you can never be saved except your wils stoop: before Christ will meddle with a soule, hee'l first aske, art thou willing? as he ask'd the blind man, what wilt thou that I doe unto thee? Lord saies he that I may receive my sight, Luk. 18.41. So the first question he puts to thee is, what wilt thou? Lord that I may be humble, converted, purged: if thou beest willfull, though he never take thee in hand, Psal. 81 11. but leave thee to thy selfe, he will be justified in thine eternall confusion.

First, Consider. Is it not enough that thou hast willingly fallen in Adam, but thou must willingly stand out againe? God now calls thee to meanes of grace, thou hast stood out once all ready, and wilt thou be wilfull to stand out againe? as Israel, though in a mistake, said to their bre­thren, is the iniquity of Peor too little for us, from the which we are not cleansed to this day? but that yee must turne away this day too? Iosh. 22.17. So may I say, is your willing apostacy in Adam too little for you, from the which yee are not cleansed to this day? but yee must willingly stand out against Christ too?

Secondly, consider the very Saints of God that have not halfe so many wil nots as you, that sticke more truly at a cannot; I would doe the good but I cannot. I say the very Saints of God they labour to humble themselves every [Page 102] day: O wretched man that I am saies Paul, Rom. 7.24. does Paul cry out, Oh wretched man that I am? he was a Saint of God, and heire of heaven, and sure of blisse; does he cry out of himselfe, that he was wretched? oh what in­finite need then hast thou to be humbled! Thou art yet a child of hell, an heire of dam­nation, wilfull in thy sinnes to this houre, Oh wretched man that [...] am!

Thirdly, consider the more shamfull ones sinne is, the more reason to be humbled; thy sinne is most shamefull; for thou corruptest thy selfe, they have corrupted themselves, Deut. 32.5. so thou corruptest thy selfe, thy will corrupteth it selfe.

Nay fourthly, consider ther's no greater shame then to make away ones selfe; thou destroyest thy selfe; Oh Israel thou hast destroy'd thy selfe. More credit to be stab'd by the high way, Hos. 13.9. nay more credit to be hanged on a Patibulum as a Malafactor, then to murder ones selfe. Put him into a hole, drive a stake through his body, set a Monument of shame on him. (I do not know whether it be so among you, but) it is so in some places, when a man murders himselfe. Wilfull dis­obedience is soule-murder. So thou dost murder thy selfe, nay more thy best selfe; thou makest away thy soule. Be vext then with thy wicked will, what a madde man am I? I will have this lust, and I will have that passion, like the people, wee will have a King over us; 1 Sam. 12.12. no sayes Samuel, the Lord your God, is your King; nay but wee will have a King. So thou art wilfull, and thou [Page 103] wilt do thus; Oh do not do it, the Lord hath forbidden thee? Nay but I will do it. Thus thou art wilfull, and thou wilt to Hell; vex thine owne heart with this. When a wilfull Malefactor, comes afterwards to know that if hee had not beene wilfull the judge would have saved him, Oh how will it vex him! hee could even rend his owne haire and teare his owne flesh, what a madde [...]an was I! I for­sooke mine owne Clerg [...] so thou for­sakest thine owne Clergy, [...]e owne mercy; they that observe lying vanities forsake their owne mercy, Jonah 2.8. vexe thine owne heart with it, say I have forsaken mine owne mercy.

Fifthly, consider if you would but vex your owne soules with this serious consideration, it would make you kick your lust under foote, and cry out upon them, out upon you, get yee hence, as they cryed out upon their Idols, Esay 30.22. get yee hence, yet yee hence; here is no entertainment for you from henceforth. I forsake mine owne mercy as long as I keepe you.