THAT our Lord Jesus Christ came into the World to save Sinners, is a faithful Saying, worthy of all Acceptation: And it might be most reaso­nably expected, that miserable guilty Man should give him a joyful and ready Re­ception. But alas! he is despised and re­jected of men. In the days of his Flesh he came to his own, but his own received him not. We find him very frequently complaining of the Neglects and Affronts he met with among his own people, the Jews: upbraiding them with their Obsti­nacy and Impenitence, & declaring them to be inexcusable.

[Page 2]He tells his Disciples, in our Context, that they too must expect to meet with Indignities and Persecutions from a ma­lignant World, on his Account. They will hate you and persecute you, says Christ; and all for my Name's sake, because they know not him that sent me. He makes their Ig­norance of God to be the Cause of their Enmity to Christ and his People.

But to prevent their abusing this Ex­pression of his, and turning it into an Apo­logy for their guilty Refusal of Christ, and Persecution of his Disciples, he saw fit to add, as in the Verse out of which I have taken my Text, If I had not come and spoken to them, they had not had Sin: but now they have no Cloke for their Sin.

Christ came and spake in person to the Men of that Generation; preached the Kingdom of God, and manifested his Name unto them, revealed the Father, and proved himself to be the Son of God, the true Messiah; he preached Righte­ousness in the great Congregation, and declared to them the Things of their ever­lasting Peace, wooing and beseeching them to be reconciled to God, and ac­cept of the great Salvation offer'd them. Had he not thus done, they had not had Sin, i. e. they had not been chargeable [Page] with this kind of sin, viz. Unbelief, which is one of the greatest Sins, being against the tender Mercies of a Redeemer, and the clear Light of the Gospel: Or it may mean, they had not had this Degree of Sin; for had they not had the Gospel preached to them, their Sins had not been so heinous and aggravated.

If they had never heard of Christ and Salvation by him, they had had no Sin, comparatively no Sin. But since I have come and spoken to them (says Christ) their Guilt is very aggravated, and they have no Pretence, no Excuse, to palliate their Hatred and Refusal of me.

Now the same may be said of Impeni­tent Sinners under the Gospel, who tho' they profess to know Christ, yet in Works deny him. Christ is still coming to us, tho' not in person, yet by his Ministers, and speaking to us in his Word. So that we who profess the Gospel, and yet don't live up to our Profession, but practically refuse Christ, I say, we shall be inexcu­sable, as much as the men of that Gene­ration, who saw Jesus in the Flesh, and received the Call of the Gospel immedi­ately from his blessed Lips. If we die in our Sins from under the Light of the Gos­pel, we shall have no Covering nor Colour [Page 4] of Excuse for our Unbelief: but in the day, when God will reckon with us, shall be altogether speechless & self-condemned.

The DOCTRINE then from the Words may be this, Viz.

By Gospel-Impenitents, I mean both such as reject the Gospel in point of Be­lief, and those that reject it in point of practice. Wherefore it may be said,

(1.) Those that reject the Gospel in point of Belief, have no Cloke for their Sin.

The Infidelity of the Jews was inex­cusable; and much more the Infidelity of such as have had their Birth and Edu­cation in places of Gospel-Light. There are multitudes in Christendom that are Deists (so called) who reject Divine Reve­lation, and set up for a natural Religion in opposition to all instituted & reveal'd Re­ligion. They deny the great Mysteries of Christianity, and renounce the peculi­ar Precepts of the Gospel.

[Page 5]But surely they act a most unreasona­ble and inexcusable part herein. For if we consult the familiar Dictates of our own Reason, and throw aside carnal Pre­judices, we must acknowledge the Expe­dience and Necessity of a Divine Reve­lation; whether we consider Man in his innocent State, or in his fallen State. When God had made Man, having made him a capable Subject of moral Govern­ment, the Wisdom, Justice and Goodness of God seem'd to require that he should place him under some Law, guarded and enforced with suitable Sanctions: and if such a Law or Covenant were made for Man, it was necessary it should be re­veal'd to him: for as where there's no Law, there is no Transgression, so where the Law is not publish'd and bro't to the Knowledge of Men, Sin is not imputed. But much more necessary is it, in the Case of fallen Man, that God should make a Revelation of his Mind and Will unto us. Our Case indispensably requir'd it; for we are blinded by our Lusts, and alie­nated from the Life of God thro' the Ig­norance that is in us: and without a Di­vine Light hung out from Heaven, to illuminate our paths, we must have walk­ed in Darkness even until now, and all [Page 6] the Discoveries of human Reason would never have sufficed to conduct us unto our chief End and true Happiness.

And it was certainly a Thing worthy of the blessed God to take so much Pity upon a lost World, as to reveal himself unto them, tell them their Danger, and their Remedy, and proclaim the purpo­ses of his Grace toward them. It is un­reasonable therefore to doubt whether God has made a Revelation.

And 'tis as unreasonable to doubt whe­ther this Revelation, which God has made, be contain'd in the holy Bible, the Wri­tings of the Prophets and Apostles, com­monly call'd the Scriptures of the Old and New Testament. For here all the evi­dent Marks of a Divine Revelation ap­pear to every impartial Inquirer. Whe­ther you consider the intrinsick Excellen­cies of the Christian Religion, as exhibited in the Scriptures, or the external Advan­tages wherewith it comes recommended to us, such as the Testimony of Mira­cles, of Christ's Resurrection from the Dead, the Accomplishment of Prophecies, and the like; it must be allow'd that Christianity has all the Proof and Confir­mation that it needs, or that any Reli­gion can have. Wherever the Gospel [Page 7] comes, it brings with it the strongest Mo­tives of Credibility; carries with it the most convincing self-evidencing Light, added to the force of external Testimony.

Surely then such as do not embrace Christianity, but reject the Gospel, when brought unto them, must needs be voted obstinate, unreasonable, & without Excuse, Act. 13.46. It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge your selves unworthy of everlasting life; lo, we turn to the Gentiles.

But I pass to say,

(2.) They that reject the Gospel in point of Practice, who profess to receive the Christian Religion, but at the same time live in a moral Opposition to it, these also have no Cloke for their Sin.

Practical Unbelief is damning, as well as speculative Disbelief; and impenitent Pro­fessors have as little Cloke for their Sin, as very Infidels.

Alas! how many are there under the Gospel, that practically refuse Christ, and trample under foot the Son of God! They refuse him as a Prophet, by not applying to him for the Illuminations they need, and by neglecting his holy Word. They re­fuse him as a Priest, by going about to [Page 8] establish their own Righteousness, and not submitting to the Righteousness which is of God. They refuse him also as a King, by not walking in his Ways, but rebelling against his Commandments. There are many profess'd Christians, that are openly vicious; others that are se­cretly wicked; deceived, serving divers lusts; having a form of Godliness, but denying the power thereof. Multitudes there are under the Gospel, to whom one or other of these Characters doth belong. And if they die in their Sins, they must perish without a Remedy. Christ will reject all their Confidences; and when they plead, Lord, Lord, have we not pro­phesied in thy Name, and in thy Name done many wonderful works? he will pour con­tempt on their vain pretences, and say to them Depart from me, I know you not. He will upbraid them, saying, I have call'd, but ye refused: and now you have no Cloke for your Sin.

Verily in that day, when Christ shall judge the World in Righteousness, every mouth will be stopped. Even the Gen­tiles, who shall perish without the Law, will be found without Excuse (Rom. 1.20.) How much more Jews and Christians, who have sinned against clearer Light and [Page 9] better Means of Conviction! Thou art inexcusable, O man, whoever thou art, that refusest him which speaketh to thee from Heaven in the glorious Gospel. Thine own Conscience must needs condemn thee, and silence all the vain pleas and reason­ings of a carnal Mind. Thy Conscience, O guilty Man, must needs acquit God, and lay all the Blame on thy self, if thou pe­rishest from under the Gospel. Thou art lifted up to Heaven, in point of privile­ges; and if thou be cast down to Hell, thy destruction will surely be of thy self. You can't lay the Blame on any thing without your self, whether God, or Satan, or the World; but if you perish, it is be­cause you love Death, and refuse Life.

Sinners are apt to excuse themselves, as if no Blame belong'd to them, that they don't repent and believe. In case of gross Immorality, awaken'd Sinners are ready to condemn themselves: but in this matter of Unbelief and Impenitence, men have generally little sense of Guilt, and are dispos'd to vindicate themselves, as if it were none of their Fault. But alas! they are miserably deceived, and flatter them­selves in their own Eyes, when they ima­gine that their Unbelief is but their Mi­sery, and not their Sin.

[Page 10]To set this matter in a convincing Light, I shall shew distinctly,

1. That Sinners can't lay the Blame on God.

2. They can't lay it on Satan or the World.

3. Hence they must needs take it to themselves.

Prop. I. Gospel-Impenitents, who finally re­ject Christ, have no Cloke for their Sin, from a­ny Pleas or Pretences they can make relating to GOD their Maker.

The corrupt Reason of a carnal Mind may suggest many Objections and Excu­ses, from the Decree of God, from the Insufficiency of the Means, from his with-holding necessary Assistance, and the like. But they are all vain Pleas; The Scriptures allow none of them: but not­withstanding all these Excuses, they fasten the Guilt of Unbelief upon Gospel-Sinners, and charge them with being the faulty Causes of their own Impenitency and Ruin. Hence that of our Saviour, Joh. 5.40. Ye will not come to me, that ye might have life. So Matth. 23.37. How often would I have gathered thy children to­gether, even as a hen gathereth her chickens under her wings, and ye would not!

[Page 11]For the Illustration of the Head we are upon, let it be consider'd,

1. Gospel-Impenitents can't plead, They are not invited to believe in Christ for Sal­vation. Some may be apt to plead in Excuse of themselves, that they have not those Qualifications, which are sometimes mention'd in the Gospel-Invitation; as where it's said, Come unto me, all ye that labour; If any man thirsty, let him come to me, and drink. But then 'tis to be consider'd, that in such places the Gospel-Invitation is only apply'd to some particu­lar Subjects; not restrain'd to them. Such kind of persons are the next Objects of Gospel-Calls and Offers, who are under Convictions and Awakenings. But yet unconvinced Sinners are remote Objects of the same Offers. They are call'd up­on to consider Christ, and are requir'd to hunger and thirst after Righteousness; They are commanded to believe in Christ, and have the Tenders of Salvation made to them in case of their so doing. The Gospel-Invitation runs in indefinite Terms, Whosoever will, let him come. There's a general Liberty given men to believe in Christ for Salvation: This is made the Duty of all, whether willing or unwilling: [Page 12] Absolute Promises of Pardon and Salva­tion are made to all that actually do be­lieve: and the Conditional Offer is made to all where the Gospel comes. The Ex­ternal Call of the Gospel warrants every one's coming to Christ, that will: and none are excluded from his saving Bene­fits, but such as exclude themselves by an obstinate Unbelief. None then under the Gospel can object that they are not invi­ted; and so they have not this to plead in Excuse for their not coming to Christ.

Let it now be observ'd,

2. None have it to plead that they are not elected: 'Tis no Excuse, that they don't know whether the Decree of God be for them or not.

It's true, all that belong to the Election of Grace shall come to Christ, & obtain Salvation. Act. 13.41. As many as were ordained to eternal life, believed. And 'tis as certain, that all who are not elected, will not come to Christ, nor obtain Sal­vation. Rom. 11.7. The election hath ob­tained it, and the rest were blinded.

Nevertheless, this Doctrine needs not; and should not discourage any one from a Care of believing in Christ, since the Gospel-Call runs in indefinite Language: For, as no Man can be sure of his [Page 13] Election, while in a State of Unbelief; so neither can any one be sure of his Repro­bation, without knowing he has commit­ted the unpardonable Sin, and is judici­ally harden'd in Impenitency. Now so long as Men have a doctrinal Belief of the Christian Religion, and are under the Strivings of the holy Spirit, they may not charge themselves with the unpardonable Sin, and suppose their case desperate: but ought to presume upon the Possibility of their Salvation; and act, in the use of appointed Means in order to obtain it, with the same Diligence, as if their Elec­tion were ascertain'd to them.

It is nothing less than Sin and Folly for Men to make the Uncertainty of their Election an Argument against their be­lieving in Christ; because this is acting in Contradiction to the Command of God, and to the Manner of Men, in all other Cases of like Uncertainty.

God has connected the Means and the End, in this, as well as other Cases: and yet in other Cases, Mankind make use of the Means, tho' altogether uncertain of the Ends, which is not in their own power, but in the hand of God alone, whose Counsels and Designs are secret to [Page 14] them. ^‖ And is it not then a most un­reasonable thing in any to throw off all Care of believing in Christ, from a Pre­tence that they are afraid they were not appointed to obtain Salvation by him? Faith in Christ is the only Means to se­cure that blessed End, and the only way to make our Election sure; So that with all that are truly concern'd about their Souls, [Page 15] the Uncertainty of their being elected is rather an Argument for, than against their labouring to get Faith, and trying to come to Christ; that so a Case of such in­finite Importance may be resolv'd and put out of all doubt with them. To act otherwise must needs be the height of Folly.

And it is also heinous Sin, in that it vio­lates the Command of God, which requires of all Men a Care to believe in Christ; and in that it calls God a liar, by dis­puting his Sincerity in the Gospel-Invi­tation, which makes the Conditional Offer of Christ and Life unto all.

In a word, it's not the undiscover'd De­cree, but the reveal'd Precept, that is our Rule, according to which we are to conduct our selves, and by which we shall finally be judg'd. Deut. 29.29. Secret things belong unto the Lord, our God: but those things which are revealed, belong unto us, and to our children for ever, that we may do all the words of this law.

It's a bold Intruding into the secret Counsels of Heaven, to conclude positive­ly on our being out of the Decree of Sal­vation. Since we are left in Ignorance of the Decree; this will render Gospel-Im­penitents utterly inexcusable: Forasmuch [Page 16] as they voluntarily reject Christ, against all the Commands, Invitations, and In­treaties of the blessed God, even while yet they know not but that they may belong to the Election of Grace.

We are sure then the Judgment of God is according to Truth; and tho' the Decree of Praeterition be founded in So­vereignty, yet the Sentence of Death will be executed in Righteousness.

I pass to observe in the next place,

3. Sinners have it not to plead against the blessed God, That he uses any Compulsion or exerts any positive Influence, to keep them in Unbelief and harden them in Sin.

Whatever we may read in Scripture ^* of God's hardning Men's hearts, this is not to be understood as if by the Divine Power there were any positive Infusion of evil Qualities, or that God put a Force upon Men's natural Faculties, so as to compel them against their Wills to go on in Sin. No, far be such a dishonorable Imputa­tion from that righteous Lord, who loveth Righteousness, and is of purer Eyes than to behold Iniquity! Far be it from God, that he should have Fellowship with the Workers of Iniquity, and be the Author of Sin! Can it be imagin'd that God [Page 17] should put a Constraint on Men, to rebel against his own Authority, and dishonour his own Name, and reject his own Son! Our Saviour assigns it as the Reason, why the Jews believed not on him, Joh. 12.39, 40. Therefore thy could not be­lieve, because that Esaias said again, He hath blinded their eyes, and hardned their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. But we are to understand this only of a Ne­gative Obduration; not of any actual Infusion of vicious malignant Qualities, but a meer Suspension of divine benign Influences. Nothing is meant, which can imply that God compell'd them to reject Christ. Vain Sinners may be ready to complain of God in that Language, Why hast Thou hardned our hearts from thy Fear! But this is a most base Reproach on the glorious God. Hence that of the Apostle, Jam 1.13. Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempt­eth he any man. But to go on,

4. Sinners have it not to plead, That there is any deficiency of sutable Means on God's part, or that he does not afford them necessary external Helps for their be­lieving in Christ.

[Page 18]The blessed God is so far from hard­ning Men's Hearts, in any direct way, & pushing them forward to Destruction; that on the contrary, he employs a Variety of excellent Means which have a Tendency to bring them to Repentance, and pro­mote their Salvation. He actually does all that for them, which it could rationally be expected a wise Governour should do, to bring reasonable Creatures to their Duty. He omits nothing proper to be done in the way of Means; and consider'd in the order of Means they are such as are every way sutable and sufficient. Hence that appeal of the glorious God to his rebellious People of old, Isa. 5.4. What could have been done more to my vineyard that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes?

Since Men are not able by the dim Light of unassisted Nature to spell out their Duty, or discover necessary Truth, in the full Extent; therefore it hath pleas'd God to make a supernatural Re­velation to the World; the sum of which is handed down to us in the holy Scrip­tures. And these are represented by an inspired Apostle, as able to make men wise unto Salvation, 2 Tim. 3.15. Those [Page 19] sacred Writings reveal to us the whole Counsel of God, necessary to be known, concerning fallen Man's Redemption by Jesus Christ. They discover to us the whole Duty of apostate Man. They call upon Sinners to repent of Sin, and be­lieve in Christ, and set before them the strongest Motives to excite 'em thereto; expostulating with them, from the abso­lute need they stand in of a Saviour; from the perfect Sufficiency and Divine Appointment of Jesus Christ, to save unto the uttermost all that come to God by him; from the infinite Advantages of an Interest in Christ, and the aggravated Damnation they will expose themselves to by rejecting him. They set before them the most alluring Promises, and the most tremendous Threatnings: fitted to influence the Hopes and Fears of rational Creatures. They command, they exhort, they beseech Sinners to come to Christ, and be reconciled to God.

Let it further be observ'd, God has set in his Church Pastors & Teachers, who are to give themselves continually unto Prayer and to the Ministry of the Word; to sound the Calls and Counsels of God in the Ears of Sinners, and to pray over them; if by any means they may melt their [Page 20] Hearts, and bring them to Repentance.

In fine, God gives them his Sabbaths; sets his Sanctuary in the midst of them; reveals his Covenant, and gives them the Seals appointed as Helps of Faith.

So that they have all done for them that can reasonably be expected God should do for such Creatures. He treats them as rational Agents, capable of deliberat­ing, chusing and resolving. He affords the best Means to enlighten their under­standings, direct their Judgments, per­suade their Wills, and move their Affe­ctions, in a rational and moral way. God is represented, as drawing them with the cords of a man, Hos. 11.4. He uses all the Methods proper to work upon Men, and reclaim reasonable Creatures from their Sins. Hence when Sinners baffle these Me­thods of Grace, God is represented as at a Stand, & seeming not to know what further Course could be taken. Hos. 6.4. O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning-cloud, and as the early dew it goeth away.

Upon the whole then it appears, if Men perish from under the Gospel, it can't be imputed to any Defect of pro­per Means on God's part; but to their [Page 21] own Stubborness and Obstinacy. They had a Price in their Hands to get Wis­dom, but had no Heart unto it. It is sufficient to justify God, and acquit him of their Destruction, That he dealt with them as with rational Creatures, Causes by Counsel of their own Actions; and used Methods of Teaching and Persua­sion, and all proper external Means, to work upon them, in a way sutable to then Nature as Men. — But it may serve as a further Vindication of the Divine Proceedings, to observe,

5. Gospel-Impenitents have no Cloke for their Sin from any Plea they can make, as to a want of internal Assistances, and a Defect of necessary Influences from God to make the means effectual.

It must be conceded here, That the best Means God affords any, are not in themselves alone sufficient to persuade and enable Sinners to repent and believe: but they depend upon the concurrent Influ­ences of the Spirit of God, to give them such Efficacy as shall reach the desired End. 1 Cor. 3.7. So then, neither is he that planteth any thing, neither he that watereth: but God that giveth the increase.

And again, it must be conceded, that there is not the same Energy of Divine [Page 22] Grace accompanying the Means, unto the Souls of those that perish, as to them that are saved: Neither do's God do all that is in his power, by way of internal In­fluence, to persuade and assist such as prove finally Impenitent, to come to Christ. We read, Rom. 11.6, 7. And if by grace, then it is no more of works: otherwise grace is no more grace. But if it be of works, then it is no more of grace: otherwise work is no more work. What then? Israel hath not obtained that which he seeketh for. Whereas they would have obtained, they would have been converted and saved, if the Lord had given them Eyes to see, and Ears to hear, and a Heart to know understanding. Our Saviour ob­serves, Joh. 6.45. Every one that has been taught and hath learned of the Father, com­eth unto me. The Divine Light and heavenly Principle put into the Soul of man in Regeneration, infers a moral Necessity of his coming to Christ; so that whatever Corruptions may work within, or Impediments appear without, yet he finds himself under a sweet Constraint, a pleasing necessity, and cannot but come to Christ. And if God did as much for others, they also most certainly would be made willing in the day of his Power. To [Page 23] imagine that God did as much for Judas, as he did for Peter, to save his Soul, is the absurdest Dream in the World. And to say, that God absolutely▪ does all that he can to bring any Gospel-Sinners to repen­tance, who finally perish, is to assert the greatest Contradiction. For are not all Things possible with God? And has he not the Hearts of all Men in his hand, to turn them as he pleaseth? Who then can resist his Effective Will, where he in­tends, and exerts the Strength of his Grace, to convert Men? Verily God reserves to himself a sovereign liberty, as we read, Joh. 3.8 The wind bloweth where it list­eth. This spake he of the Spirit.

But this notwithstanding, Gospel-Im­penitents are inexcusable, and cannot plead a want of necessary internal Aids of Divine Grace, as affording them any Cloke for their Sin. For let it be re­mark'd in two or three particulars,

1. Sinners do not realise what God tells them of the Necessity of his Grace, and of their own Impotency, but are apt vain­ly to magnify their own Abilities, and to think every man of himself more highly than he ought to think. They particu­larly claim such a self-determining Pow­er, and Liberty of Will in matters spiri­tual, [Page 24] as supersedes the Necessity of any immediate Energy of the holy Spirit to work in them to will and to do. They ascribe a great deal too much of Power to moral Suasion; and think that suffici­ent, without any renewing Change on the Heart by the immediate Influence of the holy Spirit, to produce Repentance towards God, and Faith in our Lord Jesus Christ. Job 11.12. For vain man would be wise, though man be born like a wild asses colt. Pride makes men conceited of them­selves, and loth to see how vile and un­worthy and helpless they are in them­selves; and loth to be beholden to Divine Grace. It makes men imagine, They have a Stock of their own to live upon. Their haughty spirits can't stoop to own Repentance is the gift of God, or that God gives men to believe, any other­wise than in a way of moral Suasion. And now it is a righteous Thing in God to deal with Sinners according to their own Presumption in this matter; and deny 'em that special Grace, which they think they have no need of: be sure he's just in charging that Unbelief as wilful, which they think it in their own power to help. It is a remarkable passage, that of our Saviour to the proud self-sufficient Pha­risees, [Page 25] Joh. 9.41. Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; your sin remaineth. If Sinners have not an Opinion of them­selves, that they are blind, and impotent, and dead in Sins, and yet reject Christ; their Sin is the more aggravated, and God may justly with-hold that Grace from them which they have so little sense of their need of, and from the Honour of which they so detract by a vainglo­rious Apprehension of their own Abilities. They oppose, they decry the Doctrine of special Grace, and God in his unspotted Justice leaves them destitute of it. "No men do shew less of a free-will to all spiri­tual Good, than the men who have been the great Assertors and Admirers of man's free Will: In their own Practice they confute their Opinion; at least render themselves of all men the most inexcusable". Surely this is enough to stop their Mouths, that they cannot throw any blame on God.

2. Sinners don't pray to God for his Spi­rit as they ought, altho' they confess their own Impotency. They know that God expects to be sought to for all needed Blessings, and in special for that Blessing of Blessings, the spiritual Blessing: Ne­vertheless they call not upon God; or [Page 26] if at all, yet seldom and with a great deal of Coldness and Indifference. They set upon Duty in their own strength, and attend Ordinances in a prayerless careless frame, not looking to God for that Grace to assist them, without which they can do nothing, and without which the best means will be insignificant. We read, Psal. 10.4. The wicked, through the pride of his countenance, will not seek after God: God is not in his thoughts. It may be, they are in some measure sensible of their own Impotence, of the Insufficiency of moral Suasion alone, and the Necessity of su­pernatural Grace; yet they don't apply themselves to Prayer, as becomes them in order to obtain Divine Assistances in Duty, and a Divine Blessing on external Means.

Some Sinners, when call'd upon to turn and live, will object their own In­ability, & plead, I can do nothing: God must do all. And this they commonly seem to speak with a trifling spirit, and profane Easiness, as if their own Impotence ex­cus'd them from all Care and Concern about the matter; neither do's it put 'em upon praying, as it rationally might be ex­pected. Methinks Sinners should reflect on their own Inability, with a deep self-abhorrence, and with great Distress of [Page 27] Soul, with Anguish, and with many Tears and Fears. Methinks the sense of their own Impotence should put them upon crying earnestly to God, as he, Jer. 31.28. Turn thou me, and I shall be turned. Neverthe­less how many Sinners live without Pray­er, or do not call upon God with any Care of Importunity!

It may be they plead, They cannot pray. But then it must be said, they don't stir up themselves to call upon God. They indulge a Spirit of carnal Security. They neither take pains with their Hearts to get them into a praying frame, nor do they with a just Concern and Anxiety of Mind beg of God to teach and help them to pray. God has reserv'd a peculiar A­gency to himself, even in the Business of Prayer: and he does as much command our Application to him for his Assistance in this Duty of Prayer, as he does demand the Rest of the Duty. And yet Sinners will not apply to the Throne of Grace, that they may obtain Mercy, and find Grace to help them. Surely such are left without all Excuse. They have no Cloke for their Sin. No Rock can hide them.

It may be, some will plead; They have not sufficient Encouragement to pray for and seek converting Grace: because there's [Page 28] no positive Promise for a Sinner to depend upon. But surely the Calls and Invitati­ons of the Gospel afford sufficient War­rant, and are an encouraging Ground of Faith & Hope. — Many have ventur'd upon this Foundation of a rational Pro­bability; and have succeeded. — And then you have as much Ground for Hope here, as in many other Cases; where yet, while you use the Means, you depend upon a Blessing. You have a Peradventure to encourage you. 2 Tim. 2.15. If Perad­venture God will give him Repentance. So, Act. 8.22. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.

We will not dispute this Principle, that the Prayers of unregenerate Sinners don't intitle them to the Gift of the holy Spirit, by virtue of any Promise, God has made to them: But allow he is still at Liberty, and may in his holy Sovereignty deny special Grace to them. Hear how the Apostle treats this critical Case, and let us set down by his Resolution, Rom. 9.14, 15, 16. What shall we then say? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. [Page 29] So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. It follows, ver. 19, 20, & 21. Thou wilt then say unto me, Why doth he yet find fault? for who hath resisted his will? Nay, but O man, who art thou that repliest against God? shall the thing formed say to him that form­ed it, Why hast thou made me thus? Hath not the Potter power over the clay, of the same lump to make one vessel unto honour, and a­nother unto dishonour? The meer Pleasure of God determines who shall and who shall not obtain special Grace. Yet this is so far from being a Plea to excuse any from praying for converting Grace, that it is rather an Argument why they should pray for it. Because, if their obtaining special Grace depends on the meer Pleasure of God, their Unworthiness will not be an Impedi­ment in the way, neither should it dis­courage them, that they can find no Rea­son or Motive in themselves of God's Love. They are as capable of being lov'd by him, and as capable to be the object of his spe­cial Blessing, as any in the World. There's nothing in them that can hinder a gracious God from setting his Heart upon them: and for ought they know, it may be his good pleasure to bless them. This is the same encouragement as they act upon in [Page 30] other cases: and if they will not venture upon such Encouragement in the present Case, they must needs be left inexcusable, and condemn'd as acting a most incon­sistent part. Ye Hypocrites, how is it that you can discern the face of the Sky, and of the Earth; and when God with-holds the Rain of Heaven, you can howl upon your Beds, and assemble your selves to cry unto him for Corn & Wine, though you have no assurance to be heard! But how is it that you do not discern the Time of your spiritual Visitation, as it is said, Hos. 10.12. It is time to seek the Lord, till he come and rain righteousness upon you. And why even of your selves judge ye not what is right in this Case!

Let it be added,

3. Sinners under the Gospel, whether they pray for the Spirit or not, do actually ex­perience those Assistances of common Grace, which are a full Vindication of God, and leave them without all Excuse.

He not only uses all proper Methods with them in the way of external Means; but he affords them such internal Assist­ances, by his holy Spirit, as serve to leave them without any Cloke for their Sin. The Spirit of God is often at work in the Consciences of Sinners; He comes in up­on [Page 31] their Minds with inlightning Influences, and awakening Impressions; He convin­ces them of Sin, admonishes them of Duty, and stirs up their Affections, Desires, Fears, & Hopes: He begets in them good Re­solutions; lays a Restraint upon their Lusts, &c. Now, as these common Illumi­nations and Assistances are capable of being improv'd to excellent moral Purposes, so they are apparent Earnests, probable Tokens of the Spirit's Willingness to come into Men by the Operations of his special Grace. Herein the holy Spirit does practically offer himself to Sinners; and if they do not put a Bar in his way, it looks as if he would come and make his Abode with them. But here's the Misery and Folly of Sinners, they do always resist and vex the holy Ghost, and oppose the Work of special Grace: by which means they forfeit the Benefit, and render themselves altogether inexcusable. So that every mouth must be stopped before God; and none of the Blame, if they perish, can be cast on him.

It may be remark'd here, and we will set an Asterism upon it; such Sinners as are of Opinion, that it's in their own power so to prepare & dispose themselves, by an im­provement of their natural Abilities, and common Grace, as to qualify their Souls [Page 32] for special Grace, and oblige God in faith­fulness unto some Promise of his to com­municate it to them; these men, if after all they perish, will be found of all men the most inexcusable. They surely can't with any Colour of Reason throw the least Blame upon God: for he offer'd his Grace to them, and in their opinion oblig'd himself to bestow it, upon certain Terms, which they thought were in their own power to fulfil: and yet they supinely failed of a Compliance. They receiv'd the Grace of God, as to his common Assistances, in vain; they turned the Grace of God into wanton­ness, and quenched the Spirit, by carnal Indulgences. So that they forfeited all Right to the (suppos'd) Promise of spe­cial Grace, and God appears infinitely just in taking his holy Spirit from 'em, and sealing their Damnation.

Upon the whole, it's evident from what has been said, that God does all that be­comes a wise Sovereign to do, both in an external and internal way, to reclaim Sin­ners: and it may be added, He is long-suffering towards them as a merciful Sove­reign. It is said, 2 Pet. 3.9. The Lord is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. So we read, 1 Thes. 4.3. This [Page 33] is the will of God, even your Sanctification. This is his commanding and approving Will, and the plain Language of his Con­duct towards Sinners. He commands all Men every where to repent; he gives them a Space to repent; and waits long upon them. He does not instantly let fly the Arrows of Vengeance, and upon the first Provocation cast them off for ever: but he continues driving with 'em by his Spirit, and repeating the Gospel-Call, giving them Line upon Line, Pre­cept upon Precept, from one time to ano­ther; and this it may be for a long Course of years. So that none among all them which perish from under Gospel-Light, will have it to complain of God, that he de­ny'd them sufficient Opportunity, or was not willing that they should come to Re­pentance and be saved. But they must take all the Blame to themselves; as having trifled away the precious Seasons of Mercy allow'd them; as having resisted God, & defeated all the Methods of Grace to save them; led on by the Lusts of a carnal Mind, that is Enmity against God, and full of Prejudices against the Redeemer & his Righteousness.

Now to conclude, Let us realise these Things, and take Heed that we be not [Page 34] drawn away with the Error of the Wick­ed; that we don't impose upon our selves by any dangerous Fallacies, lest we perish with a Lie in our right Hand. Let us consider, if we perish, who enjoy such ad­vantages for our Souls, by the distinguish­ing Indulgence of Heaven, we shall have no Cloke for our Sin, by any Plea of Com­plaint we can advance against God: but He will be clear, when he judgeth, and all the World shall confess, The Way of the Lord is equal. He will convince us that He has acted the part of a gracious and faithful Ruler toward us, and done no­thing inconsistent with that Protestation in Ezek. 33.11. As I live, saith the Lord God, I have no Pleasure in the Death of the Wick­ed, but that the Wicked turn from his Way and live. Nevertheless since we wou'd not turn from our way, He will make us to know that He hath as much Delight in Truth and Righteousness, as in Mercy and Patience; & tho' as a Lawgiver and Ruler he expressed a practical Will for our Salvation, having no Pleasure in the De­struction of his Creatures, as such, and therefore taking the wisest and most gra­cious Methods to promote our Conver­sion; Yet as a Judge, he hath Pleasure in repairing the Honour of his violated [Page 35] Law, and delights in glorifying his Vin­dictive Justice. ^* Because there is Wrath then beware lest he take thee away with his Stroke. Be not deceived; God is not mocked. O let us diligently attend the Means, and employ the Seasons of Grace. Let us take heed we don't grieve and quench the holy Spirit: but cherish Con­victions begun, and be concern'd that we may improve 'em to a thorow Repen­tance. Hear that awakening Call, Matth. 7.13, 14. Enter ye in at the strait gate; for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it.

[Page 36]Now consider what I say: and the Lord give you Understanding in all Things!

AMEN.

I come now to the next Thing,

PROP. II. THAT Sinners have no Cloke for their Sin, from any Pleas they can make referring to SATAN, and an evil WORLD, their spiritual Ad­versaries.

They suffer no Violence from external Causes, nor will any Impediments they meet with in the Way of Duty, afford 'em a Plea sufficient to justify their not repent­ing and receiving Christ. What or who should compel the Sinner to refuse Christ? Who should put a Force upon him to go on in his Sins, and reject Christ, against all the Calls and Attractions of the Gospel? I have shew'd, it can't be imagin'd that the Blessed God should put Sinners under any Constraint so to do; which would be to oblige them to rebel against his own Au­thority, and dishonour his own Name, to trample on his dear Son, & despise the great Salvation, that he has been at an infinite [Page 38] Expence to purchase for us. Nor can it be said that any Creature puts a Force upon 'em. Surely not this Evil World, whether the Things, or the Men of it. The Things of the World have a tempting Influence, but carry nothing of Compulsion in 'em, to bring us into Captivity to Sin. So the Men of the World, they may persuade and intice, but they cannot force. They may indeed use a Violence upon the Bo­dy, and hinder that from external Duties; but they can't reach the Soul, to hinder this from the invisible Actings of Repent­ance toward God, and Faith in our Lord Jesus Christ. Who then should be the Author of this pretended Violence?

Will it be attributed to the Devil? True, he is our grand Adversary, and he goeth about as a roaring Lion, seeking whom he may devour: He's a most powerful and malicious Enemy. But yet his Strength lies chiefly in his Policy and Skill in the Arts of Deceiving. He is more subtil to delude, than powerful to constrain. What Force can he use? Does the Devil by any secret irresistible Efficacy bind and com­pel Men to act in Contradiction to their own real Judgment and Choice? No ve­rily: he can intice and decoy, affright and terrify; but not compel and oblige.

[Page 39]When Men forsake Christ, is it the Devil (think you) that draggs them a­way from him by Force! Does the Devil chain their Feet, that they cannot go to the House of God, to seek Christ in his Or­dinances! Does the Devil stop their mouths, and make them restrain Prayer before God! Does the Devil shut their Ears, that they cannot hear; and close their Eyes, that they cannot read the Word of Salvation! Does the Devil harden their Hearts and sear their Consciences, that they should not be affected and consider the Things which belong to their everlasting Peace? Does the Devil enrage Men's Passions, when at any time they are full of Cla­mour and evil-speaking! Does the Devil move Men's Tongues when they throw out their Blasphemies and horrid Oaths! Or does he open the Drunkards Mouths, when they take down their intemperate and stupifying Cups!

What Violence (I pray) does Satan use in any of these Cases! 'Tis true, he's a Tempter to all Wickedness, and Enemy of all Righteousness; a cunning, a strong, and buisy Adversary. He has many Wiles to destroy the Souls of Men: He often imposes upon them by false Reasonings, and by deceitful Baits draws them into a [Page 40] Snare and Death. He is very subtil to cast in Objections and raise Prejudices in Men's Minds against the Truths & Ways of God; He is subtil to represent Sin and Error in a plausible Dress, in very fair and alluring Colours; He has also a great Sagacity and Dexterity in applying his Temptations, to sute the various Tempers of Persons, to hit the Opportunity, & take all Advantages. And he's very industri­ous, even indefatigable, in his Efforts to hinder Men from entertaining the Gospel, and keep them still in their Sins. But when he has done all, he can't compel Men against their Wills. Let no man, when he is tempted, say he's compel'd by the Devil: for Satan's power is not com­pulsive, but persuasive only. He may persuade the judgment by delusive Argu­ings, but he cannot force the Will, against the Judgment. He has no Power but what is resistible. Hence that, Jam. 4.7. Resist the Devil, and he shall flee from you.

But 'tis the Fault and Folly of Sinners, They don't resist the Devil. They don't study his Devices, and watch his Motions, and oppose his Attempts, as they ought to do. Which certainly must needs make them inexcusable, and stop their Mouths from pleading the Power of Satan over [Page 41] them in Apology for their Sin and Impe­nitence.

And then, it must be consider'd, if Sa­tan has gain'd a Power over any, which seems almost irresistible, so that they are (as it is said, 2 Tim. 2.26.) Led captive by him at his will; they have bro't this upon themselves. The natural Power, or the Power which Satan has over Men by Nature, they may be said to have brought it upon themselves by their Sin and Fall in Adam, their primitive Head and Representative: But more especially the heighten'd Degree of this Power, may Sinners be said to bring themselves under, by giving Place to the Devil, by yielding to his Temptations, and doing his Lusts from time to time. Thus he gets an Advantage against them, and acquires to himself a new Degree of Power over them. This is the natural Effect: since every act of Sin strengthens the Habit within Men; and the stronger the Habit of Sin is, the more Power Satan has over them; for he rules them by the Mediation of their own Lusts and Corruptions. And then it is the moral Effect of the Sinners Conduct, by provoking God judicially to abandon them, and suffer Satan to exercise a spi­ritual Tyranny over them. That is the [Page 42] Case of some forsaken Sinners, 2 Pet. 2.14. They cannot cease from Sin. So it is said, Jer. 13.23. Can the Ethiopian change his Skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil. Now the grand Reason of this their Impo­tence is the power and working of Satan in them, which obstructs the Efficacy of the Means of Grace employ'd upon 'em. The Apostle resolves all into this, 2 Cor. 4.4. In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them.

But then is this any Excuse, pleadable by Sinners in Vindication of their Unbe­lief and Impenitence? No; for had they not first resisted God so obstinately, so perversely, He had not abandon'd 'em: but since they have forsaken him, he may justly forsake them, and leave 'em to the the Power of Satan. Hence that account is given of the matter, Psal. 81.11, 12. My People would not hearken to my Voice; and Israel would none of me: SO I gave them up. And therefore they must needs be inex­cusable. The Power, which Satan has over them, affords no Cloke for their Sin: because they have brought this great [Page 43] Evil upon themselves, both by the just De­sert, and by the natural Efficacy of their guilty and foolish Submissions to the Tempter, against all the Force of Divine Warnings and Restraints, from time to time. Is not he justly reputed a self-de­stroyer, that runs into the mouth of this devouring Lion; that has no Care to es­cape, nor takes any Pains in resisting him: but heedlesly and presumptuously goes in the Paths of the Destroyer, exposing him­self for an easy Prey to so wily and powerful an Adversary! Our Mother Eve wou'd fain have laid the Blame of her Fall upon Satan: says she, The Serpent beguiled me, and I did eat. But it was a poor Excuse, and of no Avail. Neither will the like Pretence be of any signifi­cance in the mouth of her Posterity.

But I shall not enlarge any further here. We come now to the last Thing:

PROP. III. IT remains therefore, that Sin­ners take all the Blame of their Sin and Ruin to THEMSELVES.

The Devil and his Instruments may lay Temptations before Men, and so be accessory to their Sinning: but 'tis their own evil Heart, that deceives and car­carries [Page 44] them on to comply, and is the prin­cipal Cause of their Sin & Ruin. Hence that, Jam. 1.14. 'Every Man is tempted, when he is enticed and drawn away of his own Lusts. It is the carnal and re­bellious Principle, so deeply rooted in our degenerate Nature, that draws Men from Christ, seduces them from Duty, and makes them to pervert the right ways of the Lord. It is their own Lust, that fills them with Prejudices against Christ, and the way of Salvation by him. It is their own Lust, that hinders them from sub­mitting to Christ, as the Lord their Righ­teousness. 'Tis their own Lust, that hin­ders them from confessing their Sins, and repenting, to give Glory to God. It is their own Lust, that hinders them from attending, with a sutable Concern and Diligence, on the Word and Means of Grace. 'Tis their own Lust, that prevents their getting the Good of Ordinances and Providences; that gives the Efficacy to Temptations, and makes Satan so success­ful in his malicious Essays against them. It's all owing to the Lusts of Men's own Hearts. That's the Censure upon them, 2 Tim. 3.6. Led away with divers Lusts. And these are represented as foolish and hurtful Lusts, which drown Men in De­struction [Page 45] and Perdition, 2 Tim. 3.9. Our Saviour has told us, Joh. 3.19. And this is the Condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.

But for the clearer Illustration of the Point, I shall pursue it, in three or four particulars, as briefly as I can, with Justice to so important a Subject.

1. Let it be consider'd, Gospel-Impeni­tents do very much neglect to use, or trifle in using, those Means, which are in their own power, and which they might probably hope God would bless, in order to their Con­version and Salvatian.

Altho' it is true, that Sinners can't by any innate Power of their own convert themselves: Yet they can by the help of common Grace attend, with some mea­sure of seriousness and a moral Sincerity, on the Means of Divine Appointment; and in this way they might do a great deal more toward their Conversion than they actually do. Notwithstanding that in the moment of Regeneration we are properly passive, and the whole Efficien­cy is of God: Yet in order to God's per­forming this good work upon us, he re­quires us to be diligently attending on his holy Ordinances; which are the usual [Page 46] Vehicles of saving Grace, and we can't rationally expert the sanctifying Opera­tions of the holy Spirit upon our Souls, but in the way of Duty. To sit still, in­tirely negligent of our spiritual Concerns, and yet expect the special Influences of Divine Grace, is wicked and dangerous Presumption. Hence we are frequently call'd upon in such terms as those, Joh. 6.27. Labour for the meat, which endureth to Everlasting Life. And Luke 13.24. Strive to enter in at the strait Gate. So Phil. 2.12. Work out your own Salvation with fear and trembling. And when Sinners are neg­lective & slothful, God complains of 'em, as in Hos. 5.4. They will not frame their doings to turn unto their God. So the Lord Jesus Christ reproved the Jews of his day in that Language, Joh. 5.40. And ye will not come to me, that ye might have life. These are Complaints lying against Multitudes of Professors un­der the Gospel: and indeed all that fi­nally perish, will fall under the Reproach of these heavy Imputations. This will be their Condemnation at last, that when they enjoy'd, or had Opportunity to en­joy the Means of Grace, they neglected the same. Not indeed that all who pe­rish, will be sound guilty of an intire and [Page 47] universal Neglect: for some may give their Attendance on these and those Du­ties, but then they neglect others, and are very formal in all. But the Gene­rality will be found to have been grosly negligent of the most necessary instrumen­tal Duties of Religion, and will be found to have habitually trifled in them.

Now if they would not do what was in their power to do, in order to Salvation, no wonder if they perish: they perish very justly. Some of Solomon's Observations may be pertinently enough apply'd in the present Case: Prov. 13.4. The soul of the sluggard desireth, and hath nothing. Chap. 21.25. The desire of the slothful killeth him, for his hands refuse to la­bour. If men are guilty of inexcu­sable Folly, who neglect the Business of common Life, and complain of Want: how much more they, who neglect their Souls and the great Salvation! O how shall such escape? And are not many Sinners condemned of themselves, by their own practice with relation to worldly Concerns! For no man ever yet hated his own Body, but nourisheth and cherisheth it. And will you starve your Souls to Death! Nay, what Man shall there be among you, that shall have one Sheep, and if it fall [Page 48] into the Pit, will he not lay hold on it, and lift it out: but how much is a Man better than a Sheep? Are not Sinners then without all Excuse, who being themselves plung'd into Sin and Misery, are yet un­concern'd, and will not be at any pains to seek Deliverance! They have perhaps high Conceits of their own Power and Liberty; and yet don't use their power, but abuse their Liberty. They've a plenty of Means, but are slothful in Bu­siness, and hide their Talent in a Napkin.

Alas! Do not Multitudes of professed Christians let their Bibles lie by neglect­ed, without an Eye cast into them from day to day, and from Week to Week! Or if they look into the Scriptures, is it not more out of Curiosity or Custom, than any serious Aim at getting spiritual Be­nefit thereby! And how negligent are many Professors, as to hearing the Word preach'd! How apt to omit precious Op­portunities of hearing, upon any the most frivolous Excuses! And how very care­less and indolent in their Attendance! How indulgent to Sleep, or Security; or else carnal Prejudices and evil Passions many times! Again, When Sinners might as well employ their thinking Powers on religious Concerns, as on worldly affairs, [Page 49] and if they wou'd but think closely and frequently on divine Things, this wou'd have a happy Tendency to bring them to a believing Entertainment of Gospel-Offers, and serious Pursuit of their great and best Interest: yet how do Sinners live in the Neglect of holy Meditation; suffering the Amusements of a vain World to engross their Thoughts, and carelesly rushing on in the pursuit of temporary Profits or Pleasure! They mind earthly things, and God is scarce in all their Thoughts. They think little or nothing about their Souls: & if ever they examine themselves, they do but trifle in this im­portant Duty; not willing to come to the Light, lest their Deeds should be re­approved. Again, What Strangers are many Professors to the Duty of religious Conference, and how little is there of a walking with the wise; which might have a blessed Influence to make them also wise! Furthermore, Although Prayer is the in­stituted Way, wherein we are to wait upon God for his renewing Grace; yet how do Sinners neglect this Duty, or but thoughtlesly attend it!

In a word, altho' Sinners are often exhorted to make a Trial whether God will enable them by his Grace, to re­pent [Page 50] & believe in Christ; yet they have no Heart to the Experiment. They sit down in Security or Despair, and will not try to stretch out the withered arm; altho' bidden to do it, and altho' they might hope God wou'd prosper the Essay.

Now, if this be the Conduct of Sin­ners, while they continue impenitent, 'tis surely a vain thing for them to go about to excuse themselves with any Plea from their spiritual Impotence. For how­ever seasonable it may be to plead their Impotence, when by Prayer and in the Use of appointed Means they are waiting u­pon God for his Spirit to be given them, without whom they can do nothing to any saving purposes: Yet it must needs be quite unseasonable and hypocritical to make this Plea, while neglecting Prayer and the Means of Grace, by way of Ex­cuse herefor. It's a vanity for Sinners to complain of Weakness and Inability, that don't do what is in their power as to the material part of Duty. They must not think to palliate their Sloth by Pretences of Impotency. It's evident that Sinners can do more, both extensively and inten­sively more, than they actually do, in the use of Means, towards their Conversion: And this their Negligence is enough to stop [Page 51] their Mouths, and render their case utterly indefensible; For this certainly argues a Want of Will to come to Christ and turn to God. From their habitual Omission of practicable Duties, and being careless a­bout the Matter of Conversion, we may very justly infer & assert, They would not come to Christ and turn to God, if it were really in their own power.

Observe; This coming to Christ and turning to God may be taken two ways; either in a divided Sense for the Acts of believing and repenting, or in a com­pounded sense for the Use of Means and Endeavours to obtain Faith and Repent­ance. Now, tho' unregenerate Sinners have not a power immediately to exercise Faith and Repentance: Yet having an ability to use the Means, which they might hope the Spirit will accompany with his Power and Influence, to beget these Gra­ces in their Souls, and enable them to convert and live to God, they may for this Reason, if they neglect the Means, or do but trifle in them, be charged with voluntary Unbelief and resolv'd Impeni­tence. It plainly shews, their not com­ing to Christ and not turning to God ought to be imputed to their Wilfulness, rather than Weakness, to their Indispo­sition [Page 52] rather than Incapacity. 'Tis a chosen and delightful Impotence. 'Tis owing to the Malignity of their corrupt Wills, that they cannot repent and con­vert to God. As it is said, Jer. 6.10. Behold, their Ear is uncircumcised, and they cannot hearken.

But I pass now to say,

2. Gospel-Impenitents a resist the Methods of Grace, which the blessed God uses with them, and do quench the Holy Spirit striving in them.

They have dreadful Risings of Heart in Opposition to the work of Humiliati­on; and not willing to submit to the Righteousness of God, they go about to establish their own Righteousness. They are of a stubborn and proud Spirit, and take unhappy Methods to extinguish Con­victions, that they may live in carnal Ease. They not only neglect using means themselves for their Conversion: but they also oppose the Means used with them by the Spirit of Grace. They not only re­fuse to exercise their own Power, in the way of Duty: but likewise appear un­willing that God should exercise his Pow­er in a way of Grace, to turn and reform them. It was a Complaint against the Jews of old, Isai. 63.10. They rebelled, [Page 53] and vexed his holy Spirit. And this Charge holy Stephen advances against the Jews in his day, Act. 7.51. Ye stiff-necked, and un­circumcised in heart and ears, ye do always resist the holy Ghost: as your fathers did, so do ye. Sinners turn a deaf Ear to the Calls of the Spirit in their Consciences, as well as to the Calls of God in his Word and Providence. They resist his holy Moti­ons, stifle Convictions, and do what they can to efface any good Impressions begun upon them. They often quench the Spi­rit, by one unhappy Means & another, by Sloth & Carelessness, by Pride and Self-Confidence, by Impatience, & Des­pondence, by worldly Business or sensu­al Diversions, by affected Ignorance, by study'd Excuses, Delays, and the like. Thus they frustrate the striving Spirit of God, and receive his Grace in vain. So they fail of a saving Conversion, by their own wilful Folly: and such as reject the Means, may be said wilfully to refuse the End. Surely then in this regard Gospel-Sinners are without Excuse, and have no Cloke for their Sin.

Let it now be added,

3. Gospel-Impenitents do actually commit those Sins, which as they have a natural Ten­dency to hinder their Conversion, so they pro­voke [Page 54] God to with-hold his special Grace from them.

Sinners might, if they would, by the help of common Grace, reform their evil Manners, purge their Lives from gross Enormities, and lay considerable Restraints on the Lusts and Passions of their evil Hearts. They might, if they would, forbear the outward Act of gross Sins. They might avoid the occasions of Sin­ning, and shun Temptations, more than they do. They could argue with them­selves the Folly of their Vices, & Danger of Impenitence: They could bind their Souls in serious Vows and Resolutions; which might be good Preservatives and Guards against their returning unto Folly, the Folly of scandalous Practice.

What should hinder Sinners from using these Methods in order to break off their sins! Have they not a Principle of Reason in them, a natural Conscience, which con­demns their Immoralities, & often prompts them to a Reformation! Cou'd they not consider, and resolve, and watch, & pray, that they enter not into Temptation! And if they did these things as well as they cou'd, would they so often fall into Sin as they do!

[Page 55]What then can we collect from hence, but that they live in chosen Rebellion against God, whilst they go on in their Trespasses! They won't part with their Lusts, for the sake of Christ. By their indulging themselves in Sin, they harden their Hearts in wickedness, and take a natural Course to hinder their Conversion. So it is complained, Zech. 7.11, 12. But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear. Yea, they made their heart as an adamant stone, lest they should hear the law. They are in a corrupt diseas'd Condition, ('tis true) and cannot cure and recover themselves to a State of Pu­rity and Soundness. But then if they perversly take unhappy Methods to make their State worse, and will even drink down poison to destroy themselves utter­ly; they must needs perish without Excuse and without Pity. And then since a compassionate Physician has taken their Case into Consideration, tho' they cannot cure themselves, yet they can forfeit his healing Mercy: and when they reject divine Remedies, and disobey divine Pre­scriptions, and will presumptuously ex­pose themselves by venturing upon the most dangerous Courses; How can they [Page 56] expect but that he should refuse any more to look upon them! Surely they offer the grossest Indignities to the blessed God, the Lord that sanctifieth us: they for­feit his Grace, and tempt him to with­hold it from them. They provoke him to blast the Means they sit under & do so abuse. They provoke God to call away his Spirit, to swear in his wrath, that his Spirit shall no more strive with them, and to resolve concerning them, as in Ezek. 24.13. Because I have purged thee, and thou wast not purged, thou shalt not be pur­ged from thy filthiness any more, till I have caused my fury to rest upon thee.

Now all this are Gospel-Sinners warn­ed of: and yet they go on in their Sins, to add Iniquity to Rebellion, Obstinacy to Transgression. They multiply their Sins, and proceed from Evil to Evil, crucifying to themselves the Son of God afresh: tho' they know how they hereby expose themselves to the Loss of the striving Spirit of Grace. O amazing Self-Destructi­on! It is said of Sin, Prov. 6.32. He that doth it, destroyeth his own soul. And in this regard they are inex­cusable. If the Light of Nature left the Heathen without Excuse, besure Jews and Christians, who enjoy the Light of [Page 57] Revelation, must have no Cloke for their Sin. See Rom. 1.20,—32. & Chap. 2.1,—5. For brevity I only turn you to the places, and leave you to read 'em at your leasure.

Now upon the whole, let it be consi­der'd,

4. Gospel-Sinners do all this in a free and voluntary manner, and upon Motives which at the time appear to them founded in Reason.

That they do act freely, is a necessary Deduction from those Scriptures, that speak of Men's Unbelief as a Refusing of Christ, and of their Impenitence as an hardning of their Hearts; which implies an Exercise of the Will. And the Infe­rence as confirm'd by those Scriptures, that charge this Unbelief and Impeni­tence as a Guilt upon us; which implies that we are under no physical Coaction, or absolute Necessity of Nature: For if so, how then would our refusing of Christ be a Sin!

For the clearing this point, it may be observ'd, Notwithstanding the moral Sla­very Men are under to the Flesh, World, and Devil, who rule in the hearts of the Children of Disobedience; yet they still retain that Liberty of Will, which is es­sential to them as Men, and renders 'em [Page 58] capable Subjects of moral Government. We still retain all the essential Powers of Men; tho' the original Rectitude of them is lost. Our Actions are still under the Conduct of our internal powers of Un­derstanding and Will. And the Will in us is yet a rational Faculty; i. e. Con­ducted by the Understanding and Judg­ment: and acts upon some Motives that at present seem to carry Reason & Force with them, tho' they often prove upon a stricter Examination of Things, to have little Truth or Weight. However such is the Constitution of our Nature, even in this fallen State, that the Will follows the Directions of the Understanding; pursuing what that exhibits as a Good, and declining what that represents as an Evil. No man loves or hates, chuses or refuses, but he pretends to do it upon Arguments of Reason, and has some Idea in his Mind that sways and governs him.

Even thus in the Case before us, if Sinners harden their Hearts and refuse Christ, they do it upon some Grounds and Considerations, that in the present View of Things appear to them rational. This is represented in that Clause of the Para­ble of the Vineyard, Luk. 20.13, 14. Then said the Lord of the Vineyard, What shall I [Page 59] do? I will send my beloved Son: it may be they will reverence him when they see him. But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the in­heritance may be ours. And proceeding thus upon seemingly rational Views, they appear to act with a freedom of Will in rejecting Christ. Which is a Truth that all must acknowledge, if they entertain a right Notion of human Liberty.

Now the Liberty of the Will do's not con­sist in an aequilibrious Indifference, a doubt­ful Suspension, and equal Inclination to two contrary objects: because this wou'd in­fer, That the more virtuous or the more vicious any are, the less they are so, being the less free; and consequently less inti­tled to Rewards, or less expos'd to Pu­nishments, which belong to free Agents, only in proportion to the Degrees of Virtue or Vice, their Actions carry in them. Human Liberty then cannot lie in an Indifference to Good and Evil: but it is an intelligent Spontaneity, and lies in a Capacity or Propensity to act according to the present Dictates of the Understanding. To act freely is to act by a voluntary Motion, agreable to the Result of our present Thoughts, without [Page 60] an unnatural Force and irresistible Com­pulsion from any external Cause. This kind of Liberty is fundamental to human Nature, and the necessary Property of moral actions.

Of this meer essential Liberty of Will even the vilest Sinners are possessed: and this they exercise, when they neglect the great Salvation, refuse Christ, and go on in Sin. They herein act upon Choice, and according to their present practical Judg­ment, as intellectual and free Agents.

Indeed the natural man is under a moral Impossibility of determining himself to that which is spiritually good, and has not an actual Freedom of Will to chuse & embrace Christ. For by the carnal Mind within him, which is full of Prejudices against Christ, and represents him to the Sinner in a false Light, under very odious Cha­racters, the Will is disposed to avoid and refuse him, and the Soul carry'd out in Acts of Enmity against him: and so long as the Understanding remains dark­en'd and depraved, the Will must remain unalterably set in opposition to Christ.

Yet this is not a Necessity that ex­cuses the Sinner from guilt in refusing of Christ; because it is such a Necessity as is consistent with a freedom of Action, [Page 61] and does not imply any external Com­pulsion or Force put upon our Nature.

The Sinner acts with a full Consent of his Will, and with the same Liberty, as if there were no manner of Necessity lying upon him. He acts as freely, as if there were no determinate Counsel of God concerning him. He acts as freely, as if there were no governing Providence over him. He acts as freely, as if there were no Devil to tempt him; and as if there were no Impediments in the way to prevent his coming to Christ. The Sinner is voluntary in his Aversation from Christ: and whatever Necessity he is under, of acting as he does, it is a chosen and pleasing Necessity, very agreable to his corrupt Nature. It springs from a rooted Principle of Enmity in his heart to Christ & his Ways, and from a radicated Love to Sin and the World, which he can't submit to part with for Christ's sake. The man is contented with his fallen Condition; he delights in his Chains, and abhors the Terms on which Christ offers Deliverance to him. He refuses Christ with a delightful Spontaneity.

So that whether he is supposed to be under a moral Necessity of acting as he does, or to have a Power of acting other­wise, [Page 62] it makes no Difference; but leaves him equality inexcusable: for if he were under no manner of Necessity or Infirmi­ty, but had in himself a sufficient Strength and Ability to come to Christ and turn from Sin, yet he would not; such is the Malignity of his Will, such the Pride of his Heart and Stupidity of his Soul. He loves not the Person of Christ; he values not his Offices; he inwardly hates the Laws of Christ, and despises his Righteousness. We read, Prov. 13.19. It is Abomination to Fools to depart from Evil. They hate knowledge, and do not chuse the Fear of the Lord, Chap. 1.29. So Joh. 3.19. They love darkness, &c. Rom. 8.7, 8.—Not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. The Scripture imputes a kind of moral Ne­cessity of Sinning as they do, unto Sin­ners in a State of Nature: And yet also imputes their Sins to their own voluntary Choice. Isa. 66.3. They have chosen their own ways, and their soul delighteth in their abominations.

Now thus to chuse the ways of Sin, is to chuse Death in the Causes of it. Hence that, Prov. 8.36. But he that sinneth against me, wrongeth his own soul; all they that hate me, love death. Their Hatred of Christ [Page 63] and Love to Sin, is the fundamental Reason of Men's rejecting Christ. They are set upon their Lusts; and therefore will not have Christ to reign over them. [...] the Language of Sinners, Jer. 2.25 [...] loved strangers, and after them I [...]. They are Lovers of Pleasures more than Lovers of God: They love the Praise of Men more than the Praise of God. They prefer the Service of Satan before the Service of Christ; and the Lusts of their Father the Devil they will do. (Joh. 8.44.) They prefer the Body to the Soul, Earth to Heaven, and Time to Eternity: and are resolved upon the Pursuit of this World's Good at all adventures. The Apostle speaks of some that will be rich: and he says, They that will be rich, do fall into Temptation and a Snare, and into many foolish and hurtful Lusts; and pierce themselves thro' with many Sor­rows. Such now may justly be said in the Language of Scripture, to chuse Cur­sing, and to love Death. They court Misery, and invite Ruin; they invade Hell, and take the Kingdom of Dark­ness, as others do the Kingdom of Hea­ven, by Violence. Hell suffers Violence, and the Violent take it by Force; mad upon their Lusts, and bent upon their [Page 64] own Destruction. Must not such then be stript of all Excuses! Surely they have no Cloke for their Sin: they can make no apology for their Unbelief, since it so manifestly appears to be wilful, chosen and resolute.

But I shall now conclude with some Re­flections or Inferences from this Discourse.

USE 1. Have Gospel-Impenitents no Cloke for their Sin! Hence we may learn the Justice of God in the eternal Condemnation, & aggra­vated Punishment of such in a future State.

An holy, a jealous, and omnipotent God will one day call Sinners into Judg­ment, and will judge the World in Righ­teousness, rendring to every man accor­ding to his Deeds. And as the Rules of Justice require that greater Sinners should have a greater Punishment; hence Gos­pel Sinners, who knew their Lord's Will, and prepared not themselves to do it, shall in that day be adjudged to peculiar Pains, and be beaten with many stripes. The wilful obstinacy of Gospel-Impenitents exceedingly increases their Guilt; and makes the Divine Justice in their Con­demnation shine out with a transcendent Glory. The whole World of intelligent Beings will unite their Suffrages, and pro­claim the Equity of the Divine Sentence [Page 65] in that Day. Yea, the Sinners themselves shall ascribe Righteousness to their Ma­ker, and as to all Pretences of Injustice in his dealings with them, will be speechless, and cover'd with Confusion. This is re­presented in the Parable, Mat. 22.11, 12. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither, not ha­ving a wedding garment? And he was speechless. Every Plea will be wrested out of Sinners Mouths, by the Advantages they have enjoy'd, and the Profession they made, under the Gospel: Which will all come in as so many Items to accumulate the Guilt of their Impenitency, and in­flame their Account. They shall no more be able to drown the Voice of Consci­ence, bribe its Judgment, or elude the force of its Charges by any deceitful Rea­sonings. They shall be convinced in that day, however impotent and unable they were of themselves to turn and live to God; that yet their not doing it was owing to the Malignity of their Wills, and the Enmity in their carnal Minds against Christ and his Ways, rather than to an involuntary Weakness or insuperable Op­position from their spiritual Enemies.

[Page 66]It might seem sufficient to vindicate the judicial procedures of the great Day, that God is sovereign. Is it not said, He hath Mercy on whom he will, and whom he will he hardeneth? Hath not the Potter power over the Clay, of the same Lump, to make one Vessel unto Honour and another unto Dishonour? Where God has deny'd effectual saving Grace to any, has he with-holden from them what he owed them? Nay, is it not a just Punishment of their sin in Adam, to take the Forfeiture he made of Heaven and Happiness for them, by breaking the Covenant of Life, made with him as our common Head? God might upbraid them in such Language as that, Jer. 2.21. Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the de­generate plant of a strange vine unto me?

But God will make Impenitents to know in that day that he does not proceed with them in a way of meer despotick Sove­reignty, but according to the strictest Rules of rectoral Holiness: That neither does he only condemn them for original Sin, and punish them meerly for their native Infir­mity & Corruption: but for their contracted Impotence and personal Rebellions; for their carnal Sloth, and indulged Enmity; for their wilful Infidelity, their affected [Page 67] Ignorance, and chosen Disobedience. He will make them to know that thus their Destruction is of themselves: the Result of their own criminal Choice. He will upbraid them, as in Jer. 2.17. Hast thou not procured this unto thy self, in that thou hast forsaken the Lord thy God, when he led thee by the way?

God will wash his hands in Innocency, and pronounce them guilty of their own Blood. Yea, they themselves will acquit God, and declare his Throne faultless al­together. Conscience will fly in their faces, and joyn with God in condemning them. They will acknowledge in that day, God has done all that became a wise and gracious Sovereign to do, in the way of Means, for the bringing them to Repen­tance; and will bitterly bewail it that they did so grieve and vex the holy Spi­rit: that they did so despise their Bible, their Baptism, their Sabbaths, their Mi­nisters, their Parents, and faithful Repro­vers. Thus the Case is represented, Pro. 5.11, 12, 13. And thou mourn at the last, when thy flesh and thy body are consumed, And say, How have I hated instruction, & my heart despised reproof? And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me?

[Page 68]They will subscribe to the Equity of the Sentence passed upon them; and tho' they once thought the Threatning severe, they will then confess the Execution is just upon them. Tho' they were once ready to say, God would be cruel, if he should punish transient offences with per­petual Sufferings; they will then own with loud and bitter Accents, that they were cruel to their own Souls, and madly run themselves into Hell.

But I proceed to another Reflection.

USE 2. Hence the Awfulness of our standing under the Gospel, and the misera­ble Delusion of such as trust to meer Pri­vileges and Externals in Religion.

Our Standing in God's Vineyard is a matter of joyful, and yet also of awful Consideration. For the Axe is now laid to the Root of the Trees, and every Tree which bringeth not forth good Fruit, shall be cut down & cast into the Fire. Matth. 3.10. Our Gospel-Privileges are no Security from the Wrath to come. Joab may fly to the Horns of the Altar; and yet be hewn in pieces before the Lord. Mul­titudes cry, The Temple of the Lord, the Temple of the Lord: and think this will exempt them from the common Doom of ungodly Sinners. But alas! their [Page 69] Gospel-Advantages will be so far from being Pleas for Mercy, that they will rather loudly imprecate Vengeance on the guilty Heads of such as have despis'd and abused them. These things serve but to enhaunce their Guilt, and so in­title them to a greater Damnation. The Apostle mentions it as a very aggravating Circumstance of Sin, Rom. 2.23. Thou that makest thy boast of the law, through break­ing the law, dishonourest thou God?

O then see to it, that none trust in ly­ing words, and flatter themselves with vain Imaginations: for the Lord will reject your Confidences, and you shall not prosper in them. See Mat. 7.21, &c. Be not high-minded then, but fear. Don't depend on a meer Profession, and religious externals: but look to your Hearts that they be right with God. Work out your Salvation with Fear & Trembling. Be not deceived; God is not mocked: for what­soever a man soweth, that shall he also reap▪

USE 3. Hence the Folly of Delay in the grand Affair of Conversion.

Have Gospel-Sinners no Cloke for their Sin! How unreasonable then are Delays in the matter of turning to God, and co­ming to Christ! O delaying Sinner! you can never justify your Conduct, but must suffer the Reproach of acting a very foolish [Page 70] part in neglecting for even one moment so great Salvation. Thou art inexcusable, O man, whoever thou art, and canst ne­ver vindicate thy past Behaviour. And wilt thou yet go on? Wilt thou go on after repeated Calls and Warnings, and strivings of the holy Spirit with you! Art thou not convinced, do's not thy Conscience tell thee, that thou hast no Pleas suffici­ent to defend thee? O how canst thou neglect thy Saviour and thy Soul from day to day, and year to year! Art thou not afraid of God's Judgments falling upon thee? What can screen you from the Strokes of vindictive Justice? What do you think should stay the Hand of Vengeance? And when God arises to take hand on Judgment, what will you do? What will you plead? Can thine Heart endure, or can thine Hands be strong, in the day that he shall deal with thee? Is it not a most fearful and tremendous thing, to fall into the Hands of the living God! See then the Danger and the Folly of Delays: and now, even now, while it is called to day, be striving to enter in at the strait gate, and no lon­ger harden your Heart.

O let us all be exhorted seriously to consider how inexcusable we shall be, if [Page 71] we die impenitent; and let this be a prevailing Motive with us to come to Christ and turn to God without Delay.

Whatever way of Sin we may be walk­ing in, O let us reflect upon the inexcu­sable Folly we are guilty of, and the Haz­ard we run of Damning our own Souls, if we do not instantly turn and give our Hearts to the Lord. God expostulates with us, as in Ezek. 18.31, 32. Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart, and a new spirit; for why will ye die, O house of Ifsael? For I have no plea­sure in the death of him that dieth, saith the Lord God: wherefore turn your selves, and live ye. Let us consider solemnly with our selves, that none of us have any Cloke for our Sin. The Vicious & immoral have no Cloke for their Sin, who will not abstain from those gross Acts of Sinning, which they might refrain if they would, nor avoid those Temptations, which they might easily keep out of the way of. The Drunkard has no Cloke for his Sin, the Adulterer, the Liar, the Injurious, the Worldling, have no Cloke for their Sin: since they will not take any Care, nor use the Power they have, to keep them­selves from their own Iniquity. They [Page 72] love their Lusts, and will not part with them. So the Profane, the Irreligious, the Formal, and the carnally Secure have no Cloke for their Sin: for they will not employ, nor study to improve, the natu­ral Abilities God has given them, by at­tending only on the Means of Grace, and by striving to work up their Hearts to a sutable Frame, by Meditation, by Self-Examination, Prayer, &c. Surely such have no Cloke for their Sin. O let us consider, whatever Rank of Sinners we belong to, if we perish at last, we shall be found utterly inexcusable. Neither Christ nor Conscience will have any Plea to make for us: but will both joyn in ac­cusing and impleading us. We shall stand indited of Murder, the most heinous, e­ven Self-Murder, the Murder of our Souls, wilful premeditated Self-Murder, & must perish without Remedy. The Guilt of Blood, of our own Blood, will be upon our heads: and we shall have none to commiserate us, even our own Consciences will be enraged against us. Satan will accuse, and God condemn us. No Eye will pity, nor can any Arm save us.

And now may it not well strike a Ter­ror upon us to meditate these things! O let us earnestly seek to God for his Spirit [Page 73] to renew us unto Repentance, and be waiting on him in all the ways of his Appointment. Let none be careless and secure. For how shall you escape, if you neglect so great Salvation? And why shouldst thou destroy thy self? Are you brought to the very Gate of Heaven, and will you refuse to enter in? You are now not far from the Kingdom perhaps: and will you shut your self out by a resolv'd Impenitence! Will you bid Defiance to a gracious Redeemer, and do Despite to the Holy Spirit; and will you be false to that God whose you are, & whom you pro­fess to Serve! Will you gratify the Devil, and do more against your self, than all your spiritual Enemies could do against you! Are you lost to all Sense of the natural Prin­ciple of Self-preservation! Shall you not one day regret your Folly! How will you bear to see others in Glory, who lived under the same Means with you, and your self excluded! Will it not occasion very bit­ter and cutting Reflections in your guilty Breast! Will it not excite Envy, Rage, and Horrour, and awaken every torment­ing Passion in you! Read Luk. 13.24 to 28.

O let these Reflections sink down into our Hearts, and make us to be looking diligently left we sail of the Grace of God.

[Page 74]Let us consider the Shortness and Un­certainty of our Opportunities: and if we mean ever to repent and submit to Christ, let us do it quickly, without any further Delay. All the pretended Grounds of Delay are absurd, and will not bear a Test. We are none of us so young, as to make it too early for us to mind the concerns of our Souls: nor any of us so old, as to make it too late for pardoning Mercy to be glorify'd upon us. Whatever Bu­siness, Hurry or Incumbrance may attend us now, yet we cannot hope for a more convenient Season, than the present, to work out our Salvation. Moral Impe­diments will increase upon our hands by every days neglect. If we be not wil­ling to day, it is probable we shall be less willing to morrow. If we be inex­cusable now, we shall be more inexcusa­ble hereafter. It is a miserable Conditi­on we are in, while impenitent and with­out Christ: and we lie expos'd to awful Hazards, to the Loss of the striving Spi­rit, to the Loss of Reason, and of Life. There is but a step between us & Death: and wo to us, if we die in our Sins. Alas! we stand on the very brink of Hell, so long as we refuse Christ and do the Lusts of the Devil. Let us then immediately renounce [Page 75] our Sins, and yield our selves to the Lord. Let it be our present & fixed Resolution to seek the Lord while he may be found; and never give over seeking, striving and praying, until he be found of us. If we put off this great Concern, we shall sooner or later bitterly repent our Delays: but if we hasten our Flight to Christ, this will be no Grief of Heart to us, but matter of joyful Reflection. Yea, there is Joy in Heaven over one Sinner that repenteth.

USE. 4. If Gospel-Impenitents are inex­cusable, who perish in their own Iniquity; how much more such Sinners as are voluntari­ly Instrumental to the Sin & Ruin of others!

The Apostle speaks of some, Rom. 1.32. Who knowing the judgment of God (that they which commit such things are worthy of death) not only do the same, but have pleasure in them that do them. They intice others to sin with them, they rejoyce in Iniquity, and take pains to promote it. They act the part of Factors for Hell, and even glory in their Shame. Surely such are very Devils incar­nate: and must needs be of all Men the most inexcusable. The Guilt of other men's Sins will fall heavy upon their heads; & this added to the weight of their own Sins, must needs sink them deep into Hell. Verily the hottest abode in everlasting Burnings is due to these execrable Wretches.

[Page 76]USE 5. What abundant Reason have they to admire the Grace of God toward them, who af­ter a Course of great Sin under Gospel-Light, have been Converted!

If Paul, who obtained Mercy, when he sin­ned ignorantly in Unbelief, found Occasion to say, The Grace of our Lord was exceeding abun­dant toward him; how much more do's the same Grace abound, when such as under the Gospel have sinned wilfully after they had receiv'd the Knowledge of the Truth, do come notwith­standing to be Partakers of the Benefit! Some­times we see surprising Instances of Conversion in such as have long rejected the Calls of the Gospel, and run great Lengths in Vice & Pro­phaness. God has met them in some affecting Word, or awakning Providence; & made them willing in the day of his Power.— Tho' they have been guilty of very aggravated Rebellion, and inexculable Obstinacy: Yet the God of all Patience would still pursue them with Con­victions, and not leave them until he had bro't them on to a thorow Conversion. When he might have glorify'd his Justice, & made them the flaming Trophies of his eternal Vengeance; He yet magnify'd his Grace, and made them the bright Monuments of his saving Mercy. How should such admire and triumph in the Riches of free Grace! They should with grateful Souls ever celebrate the Kindness & Love of God their Saviour toward them in such Language as that, Tit. 3.5. Not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration, and renewing of the holy Ghost.