Work of the 〈◊〉 it brings in the light of the truth as a mighty 〈◊〉 with more strength and plainness to the heart 〈◊〉 draws out this act of divine Faith whereby it 〈◊〉 this as a truth of God For look what the 〈◊〉 of another man may do in the use of the Word 〈◊〉 Ordinance that my Reason used in such a manner 〈◊〉 to God may do But another man by the 〈◊〉 of Reason or strength of Argument out of the 〈◊〉 may convince my Conscience nay settle and 〈◊〉 my heart in assurance of a truth which formerly I saw not and therefore it is said Acts 14. 22. they confirmed the souls of the Disciples exhorting them c. True it is the Grace and Habit of Faith is presumed and was wrought before by the 〈◊〉 power of the Spirit which raised Christ from the dead 〈◊〉 being wrought the truths of God under the exercise of 〈◊〉 Reason will not only settle our judgement in knowing but our assurance of Faith in 〈◊〉 firmly beleeving and embracing for first truths 〈◊〉 to the understanding to be judged before they be 〈◊〉 up and presented to the heart to be beleeved Psal. 9. 10. They that know thy name will trust in 〈◊〉 This is eternal life to know thee Joh. 17. 3. 〈◊〉 2 Pet. 1. 3. Through the knowledge of our Lord 〈◊〉 Savior For a blind hood-winkt Faith is the 〈◊〉 of Apostates and Papists of Deceivers and 〈◊〉 but not the Faith of Gods Elect. Secondly This Evidence is laid out according 〈◊〉 its proper object according to which it looks in 〈◊〉 place and in this Dispute Namely 1 Its 〈◊〉 aright to what spiritual benefit we shall have Or 〈◊〉 the possession or partaking of what we do enjoy 〈◊〉 Christ and these are rather some spiritual priviledge or blessings received and manifested by our 〈◊〉 tions than the Qualifications themselves as the 〈◊〉 terms of the Question do undeniably determine Hence its plain according to the Opinion of 〈◊〉 that hold the 〈◊〉 of the Question 〈◊〉 ed It is not touching the 〈◊〉 of Faith in 〈◊〉 Soul because this Evidence in the Question 〈◊〉 Faith wrought Again it s not touching any 〈◊〉 〈◊〉 on or Qualification of Grace to be wrought in 〈◊〉 Soul For I take 〈◊〉 to be an everlasting truth The 〈◊〉 never doth give nor can there be any vidence that God will work the first Condition Grace or the first Grace in the Soul before it be 〈◊〉 for as we heard Evidence carries Two things 〈◊〉 it 1 God reveals his Will to or work upon the 〈◊〉 2 There is both Science issuing from that 〈◊〉 wisdom that hath been set up in the mind and 〈◊〉 of Faith which embraceth that truth and 〈◊〉 〈◊〉 firmly being so cleerly and firmly assented 〈◊〉 Hence it follows necessarily and 〈◊〉 That which presupposeth the first Grace wrought 〈◊〉 the Soul and is an effect of that that cannot be 〈◊〉 before the first Grace be wrought but Evidence 〈◊〉 presupposeth spiritual science and assurance 〈◊〉 Faith therefore it cannot be before the first Grace 〈◊〉 before Faith be wrought 〈◊〉 the Soul Hence that 〈◊〉 the Apostle 1 Cor. 2. last Who knows the mind 〈◊〉 the Lord but we have the mind of Christ because 〈◊〉 have the Spirit of Christ and that cannot be had without Faith Gal. 3. 14. That we may receive the Promise of the spirit through Faith Those Promises then which imply the working of 〈◊〉 Condition of the Covenant or the first Grace do 〈◊〉 Three things 1 What God alone can do as 〈◊〉 to his peculiar Prerogative 2 What 〈◊〉 will do for his that is Such as shall come of his Son Christ the second Adam 3 What the means 〈◊〉 manner is by which he will do it As The seed of the Woman shall break the Serpents 〈◊〉 I will take away the heart of stone and give 〈◊〉 an heart of flesh c. That is I alone can do 〈◊〉 and I will do it for those that are the Seed of the Covenant for still such Promises have an eye to the Covenant of the Church and the Faithful 〈◊〉 it as 〈◊〉 will Circumcise thy heart and the heart of thy seed c. And by the manifestation of the Fulness and Freeness of this Mercy of mine I will work it There is an irresistable light which the Lord lets into 〈◊〉 mind at the first call which makes way for Faith and is a direct act of Knowledge which turns the 〈◊〉 of the Soul to look to that fulness of power and 〈◊〉 of mercy by which the heart is drawn to 〈◊〉 but the reflect act of evidence by which we are assured of what God hath done to us and for us 〈◊〉 whereby we see that we do see is after this and implyes the thing done before we see it The issue is The object of this Evidence we now speak of is not gracious Qualifications wrought 〈◊〉 to be wrought but our right to or possession of 〈◊〉 Priviledges as thou art my Son thy 〈◊〉 〈◊〉 accepted thy sins are pardoned But how 〈◊〉 shouldest be brought to these or have thy heart framed to receive these that is not attended at all the spiritual Priviledges which we have or hope 〈◊〉 mainly attended in this work of Evidence are Pardon and Forgiveness in our Justification our Adoption and Acceptation to be Sons and the Reconciliation of our Persons to the Lord and our happiness 〈◊〉 These are the spiritual Benefits which are here considered and about which the 〈◊〉 is meant The Third term to be opeend in the Question is Immediate Evidence without respect to Faith or any saving Qualification Its called Immediate in this Dispute not because it is without the word or not by means of the Word for to deny that would be too loathsom 〈◊〉 but immediat in respect of 〈◊〉 condition going before out of which it might 〈◊〉 For however the Question propounded grants 〈◊〉 Faith and Grace is there yet the Evidence must be had without eying or attending any thing of a Qualification I 〈◊〉 a double Pretence which 〈◊〉 this kind of Curiosity First a fear least they should prejudice the freeness Grace if any Condition or Qualification in any 〈◊〉 should be attended 1 A Conceit directly and expresly contrary to 〈◊〉 very letter of the Text and intendment of the 〈◊〉 Rom. 4. 16. Therefore it is of Faith that it might by Grace and if the being of Faith in the relying 〈◊〉 Christ in the act of it do not hinder free Grace 〈◊〉 less will the seeing of it 2 Besides if a 〈◊〉 attended would 〈◊〉 free Grace then the Covenant of the Gospel 〈◊〉 not attend and by name expresly require 〈◊〉 or else it should not be a Covenant of 〈◊〉 3 It s Free Grace that makes and works the 〈◊〉 and when it s wrought there is nothing given 〈◊〉 it or the Party who beleeves for his Faith but 〈◊〉 its an Empty hand to take
prayed in vain and no man ever attained 〈◊〉 thereby if they would and as they may and mought according to this Doctrine of Devils resist the 〈◊〉 of the blood of Christ and his Spirit and their 〈◊〉 Salvation purchased for them by Christ. So that the Seed of the Woman did not break the Serpents head Gen. 3. 15. It was not certain that 〈◊〉 Savior should see his Seed Isa. 53. 10. Our Savior Christ was mistaken when he said I have other 〈◊〉 those also I must bring they shall 〈◊〉 my voice they might reply But we may chuse and Christ must 〈◊〉 us leave It hence follows That our Savior Christ is not so able to save as Adam to destroy It s not in the Will of Adams Posterity to stop the guilt and filth of his 〈◊〉 to seiz upon them to their condemnation but the first Adam will undoubtedly pollute and condemn all those that he Covenanted for and 〈◊〉 the second Adam cannot save ánd sanctifie all that he 〈◊〉 for contrary to the triumph of the Apostle Rom. 5. 15. If through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many It hence follows Christ hath purchased a right to all Spiritual good but not the Communication and Possession thereof undoubtedly to be bestowed contrary 〈◊〉 Job 17. 19. For their sakes I sanctifie my self that 〈◊〉 also may be sanctified Eph. 1. 3. Lastly How deeply injurious and dishonorable is 〈◊〉 this to our blessed Saviour How derogatory to 〈◊〉 Wisdom to purpose that he can never accomplish How cross to his power that he should aim at that by 〈◊〉 Death which either Satan or mans corruption 〈◊〉 be more able to cross than he to effect Nay How senseless and unreasonable is it that Gods justice 〈◊〉 hinder this work and yet sin should when all 〈◊〉 strength that sin hath is indeed from the Law the 〈◊〉 of sin is the Law 1 Cor. 15. 56. from that Commission which Divine Justice puts into its 〈◊〉 If Christ Merited and Purchased Redemption for All then he Wills and intends seriously that all should 〈◊〉 saved then he will afford the means to attain it for 〈◊〉 end and the means the end in intention and the 〈◊〉 in execution go both together and none in 〈◊〉 sever them much less will the Lord who is 〈◊〉 Author of all wisdom Rom. 10. 17. Faith comes 〈◊〉 Hearing and Hearing by the Word of God But Sense and Experience of all men of all ages makes it beyond question That God gives not the means of Salvation to All Psal. 147. 19. He hath given his word unto Israel he hath not dealt so with 〈◊〉 Nation Paul makes it the priviledge of 〈◊〉 Jew to them was committed the Oracles of God Rom. 3. 2. They alone Called they alone in 〈◊〉 they alone honored with all the Priviledges of all Gods Ordinances Yea the Lord neglected the 〈◊〉 condition of the Gentiles in former ages he 〈◊〉 not after them cared not for them nay they 〈◊〉 without God without Christ without Hope a far off not within the ken and call of Salvation 〈◊〉 such is the condition of many Nations of the 〈◊〉 at this day who have not so much as any means of 〈◊〉 granted unto them nor any sound of the Gospel of Christ amongst them Now do any in 〈◊〉 prepare Physick for the good of another and yet 〈◊〉 Patient never have it never hear of it The Answer which is here made by Papists and 〈◊〉 is this That though God doth not afford equal external means of Calling yet he calls all 〈◊〉 therefore they make a double kind of Calling 1 〈◊〉 diately by the Law 2 Immediately by the 〈◊〉 Not that the Law can cause Faith in Christ 〈◊〉 but only in way of preparation by these degrees 〈◊〉 Lord hath left the work of the Law and the 〈◊〉 of his Image in the nature of man and withal hath 〈◊〉 forded him so much and so many helps out of 〈◊〉 creatures to manifest his goodness and majesty to 〈◊〉 that if he use this stock well he out of his bounty 〈◊〉 afford him the Gospel and other saving means to 〈◊〉 him to Faith and so to Happiness and to this 〈◊〉 that place is usually alleadged Rom. 1. 19 20. 〈◊〉 which may be known of God is manifest in them 〈◊〉 If they use this light of Nature well God will 〈◊〉 them the light of Grace when they abuse that 〈◊〉 have its just with God to with-hold what they 〈◊〉 and to take away that he gave To this I Reply The Ground of the 〈◊〉 1 False 2 Vain False Because it crosseth that Liberty which 〈◊〉 Lord challengeth and useth in the dispensation of 〈◊〉 means of Salvation without any respect to the 〈◊〉 use of the gifts of Nature The Lord chose a 〈◊〉 to himself of the weakest and the worst Deut. 7. Deut. 9. 5. 6. The Lord set his love upon thee 〈◊〉 〈◊〉 〈◊〉 for thou art a stiff necked 〈◊〉 he set up a partition wall between them and 〈◊〉 meerly out of his own good pleasure whereas 〈◊〉 to this Opinion had the Gentiles used their 〈◊〉 well they might have pulled down the partition 〈◊〉 2 It s contrary to that experience we have of Gods 〈◊〉 in the sending of the means that many times 〈◊〉 who abuse them most they enjoy them those who 〈◊〉 have used them 〈◊〉 they want them Matt. 1. 21. 〈◊〉 to thee Corazin Wo to thee 〈◊〉 〈◊〉 the great works been done in Sodom à nd 〈◊〉 which have been done in thee they would 〈◊〉 repented in sackcloth and ashes As its a false so it s a vain Conceit Because no man 〈◊〉 ever have the means of grace vouchsafed upon 〈◊〉 condition in that no man ever did or in truth will 〈◊〉 the Condition for then are these Gifts used 〈◊〉 when they attain their end they then attain their 〈◊〉 when they are used in a right order and 〈◊〉 to God and his Glory Rom. 1. 21. so as to 〈◊〉 God as God but no natural man did or ever will 〈◊〉 this Instruction From the Doctrine delivered we may 〈◊〉 to Answer some Cases of Conscience which 〈◊〉 our Spiritual Estates and Comforts First Case of Conscience Whether a man can challenge any interest in any Spiritual Good in Christ or can bring in any proof 〈◊〉 himself of any Spiritual Good received or 〈◊〉 to him from Christ before he beleeve By no means It is a conceit cross to the Covenant of God the Scriptures of Truth the grace of God in Christ and unto the 〈◊〉 of that plentiful and great Redemption which our Savior Christ hath wrought for his For God never decreed any good 〈◊〉 ver intended any good but for beleeving Sinners 〈◊〉 suffered and performed all that he did only for 〈◊〉 sinners as be the seed of the
nor can testifie that For he is the Spirit truth he cannot be deceived himself he will not 〈◊〉 ceive us he is the Spirit of God he cannot lye 1 〈◊〉 he cannot tell it much less give approbation or 〈◊〉 〈◊〉 thereunto But the former 〈◊〉 made appear undeniable That it is a Falshood and an 〈◊〉 to say any man living hath right to or can challenge 〈◊〉 spiritual good in Christ before he doth Beleeve 〈◊〉 is no such thing to be found in the Word of 〈◊〉 Therefore the Spirit will never testifie that To affirm that the Spirit should say to any 〈◊〉 that he is in a state of Grace when he is in a state 〈◊〉 Sin that he is justified when he is Condemned 〈◊〉 little less than Blasphemy If the Spirit doth reveal a mans good Estate to 〈◊〉 it is for this purpose that he may know it and he 〈◊〉 inable him to receive that intimation that he may discern it else the one of these Two will follow 〈◊〉 Spirit should reveal this for no end if no good 〈◊〉 got by it or else not attain his end if the party 〈◊〉 not be able to understand what it doth reveal If 〈◊〉 former he should not be a wise Worker If the 〈◊〉 he was not a powerful Worker But know and understand this Testimony the Soul cannot by any power either of Nature or Corruption 1 Cor. 2. 14 The natural man receives not the things of the spirit of God neither can he know them because they 〈◊〉 spiritually discerned Nay Rom. 8. 7. The 〈◊〉 of the flesh is not subject unto the law therefore 〈◊〉 unto the Lord nor his Spirit If it be beyond Nature or Corruption then it 〈◊〉 be Grace that must help a man to discern it and 〈◊〉 〈◊〉 must be a qualification and the first 〈◊〉 of this k nd of saving knowledge must be an 〈◊〉 unto Faith if not Faith it self Fides est ex 〈◊〉 notitia This is eternal life to know thee the 〈◊〉 true God Joh. 17. 3. Two Inferences from the former Cases of Conscience thus Resolved These Two Cases being thus cleered 1 That an 〈◊〉 hath no right to any spiritual Good in 〈◊〉 And 2 That the spirit of God doth never 〈◊〉 known this to such a Soul Hence it s cleer 〈◊〉 manner and order that men have devised to make own the mind of God to a man and to give comfort the Soul in distress being cross to these truths now 〈◊〉 is an Erroneous and False way As for 〈◊〉 You being in distress about your Sins and 〈◊〉 under the Spirit of Bondage you must first lay 〈◊〉 in the bottom lay him in the foundation Christ 〈◊〉 first be yours and so united to you and your 〈◊〉 forgiven by him before you have any Faith or 〈◊〉 qualification wrought in you This Opinion 〈◊〉 sayes That Christ may be united to the Soul and 〈◊〉 be Justified and Adopted before he have any 〈◊〉 it is a dangerous Opinion a desperate 〈◊〉 that I may say no worse of it Mark what 〈◊〉 here 's the plot of all prophaness the ground of loosness and famalism A man may have Christ 〈◊〉 be Justified and Adopted while he is without 〈◊〉 and therefore while he is under the power of Sins and the Spirit of God may witness this And 〈◊〉 though a man fall into any Sin or live in any sin 〈◊〉 it be he may have recourse to this 〈◊〉 this witness of the Spirit and that 's enough If a man say Prove it Are you in a state of Grace Is Christ yours Prove it then Prove it say they that I cannot do but the Spirit witnesses this to me Ay but prove this witness of the Spirit that it is from God according to his Word They will be forced to confess I cannot prove it neither to my self nor to another only thus I must beleeve it and you must beleeve me I was in trouble and distress about my Sins and then there was a voyce from Heaven the spirit did witness to me That Christ was mine and my Sins were pardoned c. This is a Spirit of Delusion the Devil is there Whatever the Spirit of God sayes it is that which the Scriptures say Therefore if you have a testimony which is not to be found in the Scripture nor can be proved and made good by the Scripture it is the testimony of the Devil not 〈◊〉 the Spirit of God for the Spirit of God and the Word of God ever go together therefore if you say you Have a witness of the Spirit and the Word say No I 'le say It is a Delusion Secondly Hence it follows also There are 〈◊〉 Promises wherein any saving good is Revealed or Evidenced to the Soul but either they are such 〈◊〉 God promiseth to work the Condition or suppose the Condition already wrought either 〈◊〉 mentioning a qualification or necessarily implying 〈◊〉 including the same out of other places to be collected where the same is professedly handled All spiritual good Redemption Justification Salvation purchased by Christ were intended only for them that do beleeve therefore there is no Promise in the Scripture but doth evidence this Sometimes you have the Covenant laid down in 〈◊〉 lump as it were in a brief Expression as in a 〈◊〉 sum comprehending all the whole frame and then 〈◊〉 several actions in their distinct order and manner 〈◊〉 Gods working are to be attended and conceived as though they had been more fully and in the several branches set forth unto us Take a tast of some few Gen. 3. 5. The seed of the Woman shall break the Serpents head The head of Satan implys Three things Policy Power and Poyson To break this head is to crush and confound all these The Policy and and Power of Satan is overthrown in the work of vocation when the Soul is turned from darkness to light from the power of Satan to God the venom and poyson of Satan is taken away partly in the 〈◊〉 and punishment which is done away in Justification partly in the stain and pollution of sin which is removed in Sanctification All these Christ doth in 〈◊〉 hearts of all his and some of these all the Saints of God must have evidence of before they can gain evidence that they are within the compass of this Covenant Thus the Apostle John disputes 1 Joh. 3. 3. to 5. Every one that hath this hope purifieth himself as Christ 〈◊〉 pure Why For sin is the transgression of the law and Christ was manifested to take away our sins therefore vers 6. whosoever abideth in him sinneth not Christ came to take away sin and therefore he that abideth in Christ cannot abide in sin and vers 8. The Son of God was manifested to destroy the works of the Devil So again Jerem. 31. 33. I will be their God and they shall be my people Zach. 13. last I will say it is my people and they shall say thou art the
remorse for thy sinful condition truly know The strong man keeps house there unto this day Nay Let me tell you this That all may hear and fear and be awakened if Christ never awaken thee he will never give thee light and if ever he give thee light he will awaken thee first Nay the truth is So long as thou livest so senseless and careless know it Christ never came into the world to do thee any good Luke 19. 10. The Son of man came to seek and to save that which is lost They that are sensible of their lost and undone condition by reason of their sins against the Lord they see Hell gaping God plaguing and Conscience accusing being every day ready to drop into Hell Christ came to save such But thou that never yet in any measure wast troubled about thy condition and humbled for thy sins Christ will never seek thee nor save thee nay he was not sent to seek or save that miserable soul of thine God will make thee sensible of thy evils before ever thou canst have any hope that he intends good to thee I will not now Dispute how far God may awaken a man and yet not communicate saving grace that belongs to another place That I Urge now is this That its certain He that never yet was awakened or brought out of his carnal Security never was nor can be made partaker of Jesus Christ. Exhortation To all you secure dead hearted sinners that have been carried on in a Calm all your days Oh! know it and consider of it a man becalmed is drowned 〈◊〉 stir up thy self and think of the time of awakening it will come and as Marriners becalmed seek for winds so should you for the Gales and Breathings of the Spirit of Christ. Many of you have been 〈◊〉 up in good Families and many of you are civil honest quiet people all things remain with you as they were from the first until now you know not what Sin means nor what Faith and Repentance means in the power and practice of them you have a quiet life but a miserable life It s easie for a Marriner to be in a Calm at Sea he hath quiet there but he dies there Women in Child-birth longs for Throws if their Throws leaves them their life leaves them and all but if they have many and strong Throws then they hope well so go your wayes and call 〈◊〉 the Throws of Conversation For a Child to be born into the world and the Mother asleep it s against Nature and Reason and Sense and Experience and all so before ever you be born again before ever Christ be formed in you it will cost you many Prayers and Tears and much Sorrow but if 〈◊〉 Throws come thick then there is hope Oh! therefore call for the sight of sin and sorrow for sin for conviction and humiliation as you love your Lives and Souls call for these You know what they said to 〈◊〉 Chap. 1. 6. when the Sea was fierce and the Winds high and the Storm great every man fell to his Prayers and they came to Jonab 〈◊〉 thou sluggard arise and call upon thy God So if God raise a storm in your Consciences be sure you call upon Jonab those sluggish hearts of yours Awake and call upon your God I would advise those men that could never yet say they have any grace in their hearts they cannot say they have any thing more than they brought with them into the world they come to sit and hear but for Humiliation Conversion for the saving work of God upon their souls they know no such thing Let me advise you thus much Be suspicious of your estates certainly all is not well all is not right unless I be born again and repent and be another man and have another heart and life I cannot enter into Heaven thus suspect your self And when you have done so do not leave it there but betake your self to some faithful Minister or Christian and debate your condition with them and be sure you quiet not your self till you come to see what you are it may be they may help you and shew you the state of things with you If it shall appear upon good ground by sound Reasons from the Word that your estate is naught then go away convictedly 〈◊〉 it is so Attend not those carnal Reasons that may take off the edg of that conviction and hinder the working of it but sit down without any cavil against it but say the truth is I never saw my estate before but now I do I hope I shall never deny it Excuses and carnal Reasons have taken me aside but now I 'le hear nothing against it the truth is I am a miserable sinful damned Creature Arise with this in the morning 〈◊〉 lie down with this at night and walk with these thoughts all the day long I am a Christless graceless man and if the Devil say hereafter time enough hereafter loon enough Ay but say I may die suddenly and 〈◊〉 I am damn'd eternally and if your own heart say Am not I as good as such an one and shall not I hope to do as well as such an one Away with that too I am a miserable damned man give your self for gone and hold it here 〈◊〉 hear nothing the Devil saies that my heart saies that the world or my friends say I am in a miserable damned condition think so and sleep so and 〈◊〉 so if you can And when it 's come to this you may happily be prepared for the glad Tidings of the Gospel of Jesus Christ. BOOK VII ROM 8. 7. The Wisdom of the flesh is Enmity against God it is not subject to the Law neither indeed can be WE heard there were three Particulars wherin the Dispensation and Gods Manner of working upon the soul when he will prepare it for himself was discovered 1 The Soul Naturally is setled in the security of a sinful estate And of that before 2 That being thus lodged in his lust and brought 〈◊〉 bed in his sinful distempers it 's wholly unwilling to be severed from them 3 By a holy kind of Violence as it were the soul is driven out of this condition and drawn 〈◊〉 the Lord Christ by God the Father We are now to attend the discovery of this second Divine Truth the Explication whereof makes way for the mysterious manner of Gods dealing with the sinner when he would bring him from under the power 〈◊〉 of his lusts And for this purpose we have chosen this Text as that which will afford us foothold for our following discourse The Aim and Scope of the Words is by force of Argument to fortifie the conclusion formerly expressed in the foregoing verse i. e. To mind the things of the flesh is death which is thus proved That which is Enmity against God will undoubtedly bring death as opposing the God of Life and Comfort but the wisdom of the flesh is enmity against God
Servants may be surprized with a pang of pride overborn with a sudden hurry of passion and frowardness and the Lord pities and pardons and passeth it by and wil not lay it to their charge because it was their Disease not their disposition their temptation and surprizal not their purpose the Lord looks at it so You have heard of the Patience of Job James 6. But when such noysom lusts become Natural and that we live in them as in our Element when we have and keep and own an accursed poysonful Nature it 's that which the Lord detests The froward in spirit is an abomination to the Lord Prov. 3. 32. In the old Law it was observed that when the Leprosie tainted the Skin but did not spread the Leaper was pronounced clean but if it did fret into the flesh it was unclean to teach us that though we had leprous distempers that tainted and defiled our performances yet if they did not fret into the flesh our affections taken aside with them the Lord looks at us as clean in his Christ because it was not we that in our hearts purposed the evil but sin that prevailed against our purpose but if we hugged them in our bosom laid them nigh unto our hearts and took them as our Natures we were loathsom in the sight of God The third Shift whereby a carnal heart comes to lighten the hainousness of his evil and therefore looks not at it as so loathsom as he should and it deserves Because he can put off the blame from himself as he conceives upon his Companions who either by their 〈◊〉 and perswasions have deluded him and led him into sinful courses beyond his intendment and sometimes contrary to his desire and therefore he concludes he may justly free himself from blame and lay the blame upon them wholly It was the fault of such such I am free Had not they counselled it I had never committed the sin had not they perswaded me I had never purposed it it was not in my thoughts but they allured deluded and drew me to it Let them be charged with the guilt and bear the punishment I hope I may be excused This manner of sinful shifting of our faults unto another is that which all of us have 〈◊〉 from our first Parents It was their practice immediately after the fal We their Posterity have made it a president to our Posterity unto this day when the Lord challenged Adam for his offence and breach of covenant why hast thou done this he puts it 〈◊〉 to the woman the woman to the Serpent Gen. 3. 12. 13. 14. The woman which thou gavest me Saies Adam she gave unto me and I did eat the woman she takes the rebound and puts the ball behind her The Serpent beguiled me but al in vain this could not free any of them from the punishmeut or excuse them from the fault To shew the feeblness of this fond pretence I shal answer several things The Aggravation of the evil of this sin in yielding to the corrupt Counsel of loose and bad companions and the suffering of a mans self to be 〈◊〉 by their delusionsappears in this that they who are here in guilty they do in this their practice prefer the folly of man before the wisdom of God their falshood above his truth serve their turn and base ends maintain their honor that in an ungodly way rather than the honor of the eternal God from whom they have received al they do possess to whom they owe themselves and should improve al they have and are to his praise and yet they do not only set up base men but even the lusts of men before the honor of the Almighty and profess so much by their practice it s not the command of God but the corrupt 〈◊〉 of vile men shal carry us not his promises though great and precious but their perswasions shal prevayl with us 〈◊〉 suffer the name and honor of the Lord to lye in the dust nay trample it under their feet that they may promote their persons and 〈◊〉 credit of their proceedings though wretchedly wicked And what greater indignity can be offered to the great God of heaven and earth who wil require it at your hands when your companions wil not open their mouths to excuse you nor can defend you from his vengeance the 〈◊〉 of this conspiracie against the Lord he himself acknowledgeth in Eli's indulgence yielding out of the easiness of his spirit to his sons in their prophane carriage in that he did not proceed with that rigour and severity as the 〈◊〉 of their carriage did justly 〈◊〉 for The Lord doth plainly and peremptorily charge him with a double evil 1 Sam. 2. 29. 30. 31. that they kicked at his Sacrifice that is cast contempt upon his holy things and honored his Sons and that in their lewdness above him when out of a feeble childishness he would suffer his sons to abuse Gods ordinances and not administer a sharp reproof or execute a just and severe censure suitable to the nature of the fact upon them he gave so far allowance to the contempt of Gods ordinances and was more willing to please them than God therefore the Lord denounceth his direful displeasure against him he repented him of all the good he had intended and would pursue him and all his Posterety to the utter confusion of their faces because thou hast kicked against my 〈◊〉 and hast honored thy sons above me therefore the 〈◊〉 shal come I wil cut off thy arme c. For those that honor me shal be honored and those that despise me shal be despised Thus the Lord dealt with 〈◊〉 when he inconsiderately joyned sides with Ahab 2. Cron. 18. 2. 〈◊〉 thou love those that hate the Lord therefore is wrath upon thee from before the Lord. Sodering with the society of the wicked is to 〈◊〉 it against the God of all the world the Lord cannot bear it but his anger breaks out immediately against such By your yielding to the counsel of the ungodly you do 〈◊〉 〈◊〉 in their wickedness and appear as a 〈◊〉 in the 〈◊〉 with them strengthen their hands and encourage their hearts steel their faces and make them resolutely bold and impenitently impudent in their ungodly 〈◊〉 they dare adventure to say and do what ever evil may serve their turnes and maintain what they do without either fear or care to hear or reform because they have others to maintain them in what they do As the scripture speaks of Absolons rebellion 2 Sam. 15. 12. The conspiracy grew strong for the people 〈◊〉 〈◊〉 with Absolon the company and encrease of his numbers added encouragment to his rebellious course Whereas had the people forsaken him his project and proceeding must needs have fallen to the ground and he been forced to have forsaken his rebellious course and hence it was 〈◊〉 policy that accursed counsel he gave to Absolon to enter
alas what can Nature do in such a case if God wil not help Is it equal that men be put upon impossibilities or that they should be punished for that which cannot be avoided It 's not in man to direct his own waies to subdue his own sins we are nothing else but a lump of corruption the Lord knows we do what we can and we hope we shal not be condemned for what we cannot do I Answer The Lord knows and thy Conscience knows and the world knows thou speakest a horrible fal ehood or to use the Phrase of Scripture Thou lyest and speakest not the Truth More particularly I answer Four things Thou doest not what thou mayest and canst do 〈◊〉 Lord hath left in thee the remainder of many natural abilities hath lent thee the help of many common 〈◊〉 and Graces which by Art and Education have grown to some ripeness and thou hast found the strokes of his Spirit partly restraining of thee from evil and constraining of thee to good and thou neither hast nor dost put forth actions and endeavors answerable in any measure It was said of them it 's as true of thee Rom. 1. 21. When they knew God they 〈◊〉 him not as God The unprofitable Servant was not condemned so much because he had no Talent but that when he had received a Talent he idled away his time and Talent hid it in a napkin he traded not gained not consequently Matth. 25. 25. This is thy condition thou art in his rank thy sin the same and thy sentence wil be the same thou hast 〈◊〉 one but many Talents hath not the Lord given thee a mind to conceive and a memory to retain things why canst not thou lay out these for the Lord and his Truth as wel as to lavish out both in the pursuit of the world and thine own lusts and lying vanities thou mayest read the Bible as wel as other vain Books seek the communion of Saints and thy legs would carry 〈◊〉 to them as wel as to riotous company Nay thou art not only faulty in not doing what thou canst but even neglecting 〈◊〉 opposing the practice of those Duties unto which thy judgment would carry thee and 〈◊〉 constrain thee Rom. 1. 18. thou holdest down the Truth in unrighteousness when thy reason props it thy Conscience provokes and calls this thou shouldest this thou oughtest to do and yet thou neglectest it Yea let thine own Experience give in evidence in this behalf thou laziest away thy time in the waies of thy Calling and the work of the Lord reads not 〈◊〉 not prayest not in private recallest not the things heard 〈◊〉 not in thy place with meekness but crooked carriages peevish and froward speeches rugged behaviors attend thee in thy dayly course Answer me out of thine own heart Would not so much money hire such reward promised and performed perswade thee to do such duties or reform such sins Would not the fear of some displeasure at least the sharpness of some punishment compel thee to reform outwardly to find thy heart and tongue and mind and force thee to pray and read and recal make thee bite thy lip and compose thy carriage not to speak a cross word or vent a passionate speech Thou wretch doth twenty pound or a whipping post give thee any Grace thou hadst therefore ability which thou never didst improve as thou mightest Secondly Be thy weakness whatit wil be or inability that is not the worst but that which ads to the heap of the 〈◊〉 of thy evil and the height of it Thou art not yet WILLING to be made ABLE to receive the grace which the Lord in the Gospel hath prepared and now tenders and would give thee 〈◊〉 thou but willing he should Rev. 22. 17. Oh every one that wil let him come to the waters for the Gospel doth not require that a man should beleeve by his own power nor yet condemn him because he doth not but that he wil not encline his Ear and suffer the power of the Truth to take place with him and prevail with him for good Christ comes to his own and he comes with Grace and Life but they receive him not John 1. 10 11. yea our Savior professed it to them Ye will not come to me that you might have life John 〈◊〉 40. And light is come into the world but men love darkness rather than light John 3. 19. men love their distempers hug and 〈◊〉 their lusts they are weary of the Word that would reveal and remove their corruptions Rom. 8. 7. The wisdom of the flesh is enmity against God it is not subject to the Law nor can be It hath not any Spiritual good it wil not bear the power of the Truth that would pluck away our corruptions and take place in us Do not plead so much therefore thou art not able but go to the bottom thou wouldest not be made able thou would'st have thy proud heart and not be made humble thou wouldst have thy loose heart and not be purged when thou art in Hell and art tormented with these and for these know thou hast thy will and therefore why dost thou complain Nay it is thy disposition to withdraw thy self from those means and not to give attendance and leave thy self under the stroke of the Word that would take away thy unwillingness John 3. 20. He that doth evil hates the Light and comes not to the Light he went away sorrowful Matth. 19. 22. And after that time many of his Disciples went away from him and walked no more with him because his words were spiritual and piercing which they could neither hear nor bear Not attending for redress and help against the frowardness and perversness of thy heart it 's a just and righteous thing with God to stake thee down under all thosedistempers that thou mayest be deluded with them hardened in them and damned for ever for them and thou hast no more than thou hast righteously deserved 2 Thess. 2. 10 11. Because they did not entertain the Truth in the love of it therefore he gave them up to the activity of Error that they might beleeve lyes and it 's the best Reason that ever yet appeared to my apprehension why the Woman who in Reason could not but know the Serpent could not speak yet would and did talk with it But she had begun before not to love the Truth being set to till the Garden and to keep it Gen. 2. that is to keep the wild beasts out of it she did not so therefore God gave her up to be deluded by the Serpent the like may be said of Balaams conference with his Ass in reason he should have fled from his Ass not have fallen in conference with him but when men delight not to have God in knowledg no marvel that he delivers them up to a reprobate sence Rom. 1. What ever difficulty and impossibility attends thy weakness thou art the cause of it