Prov. xxiii. 26. And if there be a willing mind, 2 Cor. viii. 12. 'tis accepted of God, whether the gift be more or lefs; yea, if there be honest meaning and hearty intention in the person; that which is not accepted in the matter, is accepted in the perfon. Thou did'ft well that it was in thy heart, to build me a house, 1 Kings. viii. 18. tho' God would not fuffer him to build it. And when the tabernacle was to be built, God would not receive ought from any one but those that brought it with a willing mind. Not by constraint, but willingly. Exod. XXXV. 5. And they fhall be a willing people in the day of my power, Pfal. cx. 3.

But that I may give fatisfaction to fome good minds that are full of doubtfulness, because at first they are not fo voluntary, free and willing; and because they are fain to strive much with themselves, here I fay, 'tis no less an act of the will, though a man be at the first attempt unwilling and averfe; yea though he suffer great difficulty to bring himself to it; this is no lefs a willing act, than if he were at firft more willing. For this man hath wrought himfelf to it by reafon, confideration, and argument; and fo his confent is the better grounded.

Therefore, if a man do find an averfation and indifpofition, and he doth fuffer difficulty by that which rifeth up against him; yet if he takes pains with himself, and begs God's affiftance, and takes his duty into confideration, and by reason and argument brings himself to confent; this man is rather more willing than he that did it with more cafe, and more fuddenly; for here is the more deliberate

liberate confent because of the former averfeness and indifpofition; and therefore we may encourage ourfelves, tho' at firft we find fome averfion and indifpofition and unwillingness; yet if we conquer and overcome them, it is a true act of virtue, because of these difficulties and incumbrances.

But that cannot be imputed to us, in which we do not confent; for if we act againft our mind, it is not our act; for in all human actions, it is requifite that there be the judgment of reason in the understanding, and the choice of the will.

But to conclude, first, things of impurity, the holinefs of God will not fuffer him to have a hand in ; as for inftance, to make a man happy that is unholy and wicked and therefore it is necessary in the nature of the thing, that renovation and fanctification go before falvation. And,

Secondly, Things inconfiftent, the wisdom of God doth engage him against ; for he that is wife, will never engage himself in things that cannot be done. Now this is inconfiftent, for a man to act against his will. There are two acts of a man, the exterior, and the interior: the exterior act of a man, that may be forced; but this is lefs the act of a man than that which is interior, and this can never be forced by any one whatsoever; neither do the laws of God or man charge that upon us, which we neither will nor consent unto. If a man fall into the hands of thieves, who force him along with them, and make him prefent while they commit a wicked fact; the law will not make him a partaker, becaufe his perfon was expofed to violence. Unless a

man

man hath confented, he is not obnoxious, neither in the fenfe of God's law, nor the laws of men.

The exterior man, is fubject to exterior force, be cause he cannot resist a power that is too ftrong for him; but the interior man is free against all the world; nothing without us can force confent. A man may diffent tho' his perfon be in durance, and tho' his tongue fhould be made to speak, and his hand to write, and his feet to walk. Where the exterior man is under force, both God and man hold him excused. It is the act of the interior man that God doth reckon upon, and here he expects confent. So that you fee, God doth not defire any man's return without his confent ; for indeed, if he do not confent, he doth not return.

God, who is an infinitely wife agent, and firft mover, he doth apply himfelf to his feveral creatures proportionably to their qualities and state; and as I faid, when he doth apply himself to an intelligent agent, the way of motion is by way of reafon, as to propofe, declare, to fhew, to excite, &c. But intelligent nature, continuing fuch, cannot be divested of freedom and liberty; and therefore the application that must be made to it, must be by illumination, perfuafion, mental conviction and fatisfaction ; and this is as fufficient and available to intellectual nature, as any application in any other way, can be to a natural agent and you may as well blame an intellectual agent if it be not admonished, perfuaded, and fatisfied, when reafon is offered as you may blame an inferior nature, if it should be wanting to its proper effect.

I

I fhall now for application, infer two things. First, That we ought to be thankful to God, and to acknowledge him, for the gracious affiftance that he doth afford unto us: for this will be argument enough against us at the day of judgment, that we all were admonished, exhorted, fhewn, taught ; which would have been in vain, if we were not able to hear God's voice, and to obey him. That is therefore the firft inference, that we do duly acknowledge God, and be thankful unto him for the gracious affiftance that he doth afford us.

The fecond is this, that we do make use of, and employ this divine affiftance; which is in the aNot to receive the postle's language, 2 Cor. vi. 1. grace of God in vain: And this we do, when the principle is without effect.

DISCOURSE XXII.

The EXERCISE and PROGRESS of a CHRISTIAN.

PHILIPPIANS iii. 12.

Not as though I had already attained, or were already perfect; but I follow after, if that I may apprehend that for which alfo I am apprehended of Chrift Jefus.

I

Obferve out of thefe words three things.

1. Where the apoftle profeffeth his faith, there

he

he teftifieth his humility. In the II verfe he did declare his faith and future expectation; If by any means I may attain to the refurrection of the dead. Here he declares his humility, not as tho' I had already attained, or were perfect, &c.

2. Where he doth testify his humility, there he doth engage himself to care and diligence. But I follow after, if that I may apprehend that for which alfo I am apprehended.

3. Where he doth engage himself to diligence, there he doth take notice of the grace of God. If that I may apprehend, &c. And fo you see that his faith of the refurrection is accompanied with an humble fenfe of his own fhortnefs, and pursued with great activity, industry, care and diligence.

In pursuit of these propofitions, I say these three things.

I The faith of God, humility of fpirit, and active care and diligence in the affairs of our falvation, are things that are united in the common root of truth and goodness.

2. They do comply with each other in their nature and difpofition.

3. They mutually promote each other in their several operations.

If you ask, what are the great things in religion? I will refer you to three texts of fcripture: For that which is properly chriftian, Put on the Lord Jefus Chrift: Rom. xiii. 14. For that which is a proper creature-difpofition, Be cloathed with humility, I Pet. v. 5. For that which is our work and bufiness in time, Work out your own falvation with fear

and