last: The latter he will give to none but those that will and run, and hath promised it to them only. The former is to make them willing that are unwilling: and though your own unwillingness and endeavors deserve not his grace; yet your wilful refusal deserveth that it should be denied to you. Your disability is your very unwillingness itself, which excuseth not your sin, but maketh it the greater. You could turn if you were but willing; and if your wills themselves are so corrupt, ed, that nothing but effectual grace will move them, you have the more cause to seek for that grace, and yield to it, and do what you can in the use of means, and not neglect it, or set against it. Do what you are able first, and then complain of GOD for denying you grace if you have cause.

Object. But you seem to intimate all this while that man hath free-will.

Ans. The dispute about free-will is beyond your capacity. I shall therefore now trouble you with no more about it. Your will is naturally a free, that is, a self-determining faculty, but it is viciously inclined, and backward to do good; and therefore we see by sad experience, that it hath not a virtuous moral freedom. But that is the wickedness of it, which deserveth the punishment. And I pray you let us not befool ourselves with opinions. Let the case be your own. If you had an enemy so malicious, that he falls upon you, and beats you every time he meets you, and takes away the lives of your children, will you excuse him, because he saith, I have not free-will, it is my nature; I cannsi·

shuse, unless GOD gives me grace. If you have a servant that robbeth you, will you take such an answer from him? Might not every thief and murderer that is hanged at the assize, give such an answer, I have not free-will; I cannot change my own heart; what can I do without GOD's grace? And shall they therefore be acquitted? If not, why then should you think to be acquitted for a course of sin against the Lord?

2. From hence also you may observe these three things together. 1. What a subtle temper Satan is. 2. What a deceitful thing sin is. 3. What a foolish creature corrupted man is. A subtle temper indeed, that can persuade the greatest part of the world to go wilfully into everlasting fire, when they have so many warnings and dissuasives as they have. A deceitful thing is sin indeed, that can bewitch so many thousands to part with everlasting life, for a thing so base and utterly unworthy! A foolish creature is man indeed, that will be cheated of his salvation for nothing, yea for a known nothing; and that by an enemy, and a known enemy. You would think it impossible that any man in bis wits should be persuaded for a trifle to cast himself into the fire, or water, or into a coal-pit, to the destruction of his life. And yet men will be enticed to cast themselves in hell. If your natural lives were in your own hands, that you should not die till you will kill yourselves, how long would most of you live? And yet when your everlasting life is so far in your own hands under GOD, that you cannot be undone till you undo yourselves, how few of you will forbear

your own undoing? Ah, what a silly thing is mau ! and what a bewitching and befooling thing is sin?

3. From hence also you may learn, that it is no great wonder if wicked men be hinderers of others in the way to heaven, and would have as many unconverted as they can, and would draw them into sin, and keep them in it! Can you expect that they should have any mercy on others, that have none upon themselves? and that they should much stick at the destruction of others, that stick not to destroy themselves? They do no worse by others than they do by themselves.

4. Lastly you may hence learn, that the greatest enemy to man is himself; and the greatest judgement in this life that can befal him, is to be left to himself; and that the great work that grace hath to do, is to save us from ourselves; and the greatest accusations and complaints of men should be against themselves; and that the greatest work that we have to do ourselves, is to resist ourselves; and the greatest enemy that we should daily pray, and watch, and strive against, is our own carnal hearts and wills; and the greatest part of your work, if you would do good to others, and help them to heaven, is to save them from themselves, even from their own blind understandings, and corrupted wills, and perversc affections, and violent passions, and unruly senses; I only name all these for brevity sake, and leave them to your further consideration.

WELL, Sirs, Now we have found out the great delinquent and murderer of souls, (even men's selves, their own wills) what remains but that you judge an

cording to the evidence, and confess this great iniquity before the Lord, and be humbled for it, and do so no more? To these three ends distinctly, I shall add a few words more. 1. Further to convince you. 2. To humble you. And, 3. To reform you, if there be yet any hope.

1. We know so much of the exceeding gracious nature of GOD, who is willing to do good, and delighteth to shew mercy, that we have no reason to suspect him of being the culpable cause of our death, or to call him cruel; he made all good, and he preserveth and maintaiueth all; the eyes of all things do wait upon him, and he giveth them their meat in due season; he openeth his hand, and satisfieth the desires of all the living. Psal. cxlv. 15, 16. He is not only righteous in all his ways, (and therefore will deal justly) and holy in all his works, (and therefore not the author of sin) but he is also good to all, and his tender mercies are over all his works,' Psalm cxiv. 17, 19.

But as for man, we know his mind is dark, his will perverse, his affections carry him so headlong, that he is fitted by his folly and corruption to such a work as the destroying of himself. If you saw a lamb lie killed in the way, would you sooner suspect the sheep, or the dog, or wolf, to be the author of it, if they both stand by? Or if you see an house broken and the people murdered, would you sooner suspect a prince or judge, that is wise and just and had no need; or a known thief or murderer? I say therefore as James i. 13, 14, 15. 'Let no man say when he is tempted, that he is

tempted of GOD, for GOD cannot be tempted with evil, neither tempteth he any man, (to draw him to sin) but every man is tempted when he is drawn away of his own lust and enticed. Then when lust hath conceived, it bringeth forth sin; and sin when it is finished, bringeth forth death.' You see here, that sin is the brat of your own concupiscence, and not to be fathered on GOD: and that death is the offspring of your own sin, and the fruit which it will yield you as soon as ripe. You have a treasure of evil in yourselves as a spider hath of poison, from whence you are bringing forth fruit to yourselves, and spinning such webs as entangle your own souls. Your nature shews, it is you that are the cause.

2. It is evident, that you are your own destroyers, in that you are so ready to entertain any temptation almost that is offered you. Satan is scarce readier to move you to any evil, than you are ready to hear, and to do as he would have you. If he would tempt your understanding to error and prejudice, you yield. If he would hinder you from good resolutions, it is soon done. If he would cool any good desires or affections, it is soon done. If he would kindle any lust or vile affections, and desires in you, it is soon done: If he will put you on to evil thoughts, or deeds, you are so free that he needs not rod or spur: If he would keep you from holy thoughts, and words, and ways, a little doth it, you need no curb. You examine not his suggestions, nor resist them with any resolution; nor cast them out as he casts them in, nor quench the sparks