WITHOUT any introduction, we may proceed from these important passages before us, to make this doctrinal observation, viz.

THAT it is utterly impossible for any of man­kind to come to CHRIST, and receive that life and salvation, which he offers them as a free gift, without the almighty drawing of GOD the FA­THER.

BEFORE I proceed to the proof of this doctrine, I would a little explain it, and the text out of which it naturally arises.

THIS inability, and impossibility of coming to CHRIST, seems to be fully contained in our text.

"NO man can come," implies impossibil­ity that any should come to CHRIST by any means short of the Almighty drawing of the FATHER.

[Page 4]FOR there is no propriety in adopting the term cannot, or the phrase "No man can come," if the obstruction could be removed by any means short of a new creation. Or, in other words: If mankind could be made able or willing to come to Christ, by any means short of Almighty power, exerted in drawing sinners to Christ, it would not be proper to say, they cannot come.

THEREFORE, when the term cannot is used with propriety, it always means impossibility, either through want of a natural power to do something that we may be willing to do; or else because we are wholly unwilling, so as to render it impossible to do the thing proposed, unless the unwillingness be removed by Almigh­ty power—by a new creation.

THE inability which mankind labor under of coming to Christ, is one of the two now mentioned: It is either natural or moral ina­bility.

BY natural inability, we mean such a want of natural power and strength, as renders it impossible to come to Christ or to do any thing else, although the mind were willing.

BY moral inability, we mean such a degree of unwillingness to improve our natural abilities in coming to Christ, or doing any other thing required, as renders the doing of it impossible, unless that unwillingness be removed by Al­mighty power.

THESE two kinds of inability are often and with propriety expressed by the term can­not, both in the scriptures and in common lan­guage. [Page 5] And the one, or the other, of these two kinds of inability, is undoubtedly referred to in our text: "No man can come to me," &c.

AND now, that we may understand the nature of this inability, and search after all those important truths contained in our text, we shall pursue the following method:

• I. SHOW what it it is to come to CHRIST.
• II. SHOW in what sense mankind are un­able to come to CHRIST, or the true reason why no man can come to him, except the FATHER draw him.
• III. CONCLUDE the subject by inferences, remarks, and exhortation.

I. WE are to show what is implied in coming to CHRIST.

AND, it implies all the following par­ticulars:

First, NOT motion of the body, or moving from one place to another; but an exercise of the heart, in which the soul unites to CHTIST by love. We went away from GOD by sin, and en­mity of heart against him; and we can return to him, or come to CHRIST, only in the exercise of love. When one stands at a distance from another, and says come to me, he enjoins upon him bodily motion, that he move from one place to another. But not so here. You may come to CHRIST in the fullest sense of the term, and remain in the seats where you are. For when Christ says, "Come unto me," he calls upon us to love him with the heart—to receive him by true love. And all that we can do, in exter­nal reformation and amendment of life, while [Page 6] destitute of love, is not coming to CHRIST, nor taking one step towards him. And the most awakened, convicted, and reformed sinner, while destitute of love, is not a coming sinner, as some have supposed. But all such are running away from CHRIST, as fast as ever, and will not re­ceive, nor come to him. And no one ever does come to him, nor towards him, but in the exer­cise of true love. It implies too, that you love CHRIST supremely—above all—more than fa­ther or mother, brothers or sisters, wife or chil­dren, houses or lands; and that you view CHRIST as altogether lovely, the pearl of great price, so that you can sell and forsake all that you have for him. No one can come to CHRIST, nor be his disciple, nor love him at all, without such su­preme love as this. For thus it is written: "So likewise, whosoever he be of you, that for­saketh not all that he hath, he cannot be my dis­ciple."^* And, "He that loveth father or moth­er more than me, is not worthy of me."^† And again "If any man come to me, and hateth not," that is, does not love me, more than "his father, or mother, or wife, or children, yea, and his own life also, he cannot be my disciple,"^‡ or truly come to me. This coming to CHRIST there­fore implies, that we give up our vain excuses: "I have bought a piece of ground, and I must needs go and see it: I pray thee have me excus­ed." "I have bought five yoke of oxen, and I go to prove them: I pray thee have me excus­ed." "I have married a wife, and therefore I [Page 7] cannot come."^§ But when the soul does come to CHRIST, he gives up all these excuses, as fruit­less and vain. And nothing appears to be im­portant enough to detain him a moment longer, from coming to CHRIST, and to his glorious feast of gospel grace: But he forsakes his farm, his merchandize, his father and mother, his wife and children, yea, and all that he hath; and so comes to CHRIST in the exercise of spiritual life and love.

Secondly, COMING to CHRIST implies be­lieving on him—that you receive his testimony, and set to your seal that GOD is true."^‖ Com­ing to CHRIST, receiving him, and believing on him, or receiving his testimony, are terms much of the same import. As it is written: "But as many as received him, to them gave he power to become the sons of GOD, even to them that believe on his name."^¶ His name is the LORD JESUS CHRIST. And all such as heartily be­lieve in this name, "That JESUS is the CHRIST," the anointed of GOD the FATHER; "That he will save his people from their sins;" That he is the "LORD GOD," and owner of all things, and thus receive his testimony in favor of GOD, and against themselves; do by this believing, Come to CHRIST. "Unto you therefore which believe, he is precious."^* And when you be­lieve, and by believing, come unto CHRIST, you receive him, unite and become one with him, as the branch is one with the vine.

[Page 8] Thirdly. COMING to CHRIST implies obe­dience.—It is obeying the gospel of our LORD JESUS CHRIST. The gospel says, "Come:" and he that does come, obeys the gospel; and that obeying the gospel, is coming to CHRIST.

Fourthly. COMING to CHRIST implies hu­mility—that we become poor in spirit. The proud and unhumbled, will not, and do not come to Christ for life. They feel too rich and important. For the gospel salvation respects mankind, as poor, in distress, in debt, and per­ishing with hunger. "The poor have the gos­pel preached to them."^† "Bring in hither the poor, the maimed, and the halt, and the blind·"^‡ All who are heartily sensible, that this is their lost perishing state by nature, and are thus poor in spirit, will come to CHRIST for life; and none others will come. Therefore,

Fifthly. COMING to CHRIST implies a praying spirit—that you are humble enough to become beggars, and to ask for mercy, with the publican: "God be merciful to me a sinner."^‖ And this brings such into the condition of the promise: "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth."^§ But, "The wicked thro the pride of his countenance, will not seek after GOD,"^* nor come to CHRIST.

Sixthly. COMING to CHRIST implies a willingness to be saved by sovereign grace, thro [Page 9] the merits of JESUS CHRIST, and to give GOD all the glory. "Not unto us, O LORD, not unto us, but to thy name give glory."^* Thus, he who comes to CHRIST, gives up the idea of es­tablishing his own righteousness, and casts away this garment that he has made, as filthy rags, that he may receive CHRIST as his righteousness, and be saved by grace alone. As it is written; "By grace are ye saved, through faith, and that not of yourselves, it is the gift of GOD."^† But,

Seventhly, and Lastly. COMING to CHRIST implies true repentance, and hatred of sin. And in that very act, by which men repent of, hate, and forsake their sins, they do come to CHRIST. "For he shall save his people from their sins." And all who hate sin, will love such a SAVIOUR, and come to him for life. In a word, he that comes to Christ, has the spirit of CHRIST dwel­ling in him. And in the exercise of this spirit, he does justly, loves mercy, and walks humbly with GOD. And thus in leaving his sins, he comes to Christ. All these things, and many more, which might be mentioned, are implied in coming to Christ. We now proceed,

II. To show, in what sense men are una­ble, and it is impossible for any one, thus to come unto Christ; and the true and only reason why the drawings of the Father are necessary. And,

First. WE shall show negatively, what is not the inability of sinners in coming to Christ, and then positively what it is.

[Page 10]We shall all agree in this, that the inabili­ty of sinners in coming to Christ, is not such as to render them excusable for not coming. Therefore,

Firstly. It is not for want of a natural pow­er▪ When doing a thing is connected with a [...] to do it, or he could do it if he be willing, then he has natural power to do it. And when a man is willing to do a thing, and yet cannot, we call this natural inabil­ity. But this is not the inability of sinners to come to Christ. They could come, if they were willing. Therefore, the impossibility there is of sinners coming to Christ, is not want of natural power and ability. If this were the case, men could not be sinners, or blame worthy for not coming. But they are not required to "Ascend into heaven, that is, to bring Christ down from above; or to descend into the deep, that is, to bring up Christ again from the dead. But what saith it? The word is nigh thee, even in thy mouth, and in thy heart; that is, the word of faith which we preach; that if thou shalt confess with thy mouth the Lord Jesus, & shalt believe in thine heart, that GOD hath raised him from the dead, thou shalt be saved."^§ This shows in the clearest light, that Christ and his salvation are brought near to mankind, and offered on the most easy terms. They are not left in heaven, in the deep, nor any where out of our reach; but are brought near to us, and offered as a free gift. "Behold I bring near my righteousness; it shall not be [Page 11] far off; and I will place salvation in Zion, for Is­rael my glory."^‖ And, "The gift of GOD is eternal life through Jesus Christ our Lord.^*— Thus, when salvation is brought within our reach, and offered as a gift to all who are will­ing to take it; then there can be no natural inability or impossibility in the way of our re­ceiving it. If Christ and his salvation be "nigh thee, even in thy heart and in thy mouth," and nothing is required as a condition of enjoying this salvation, but to confess with the mouth the Lord Jesus, and to believe in the heart that God hath raised him from the dead; then salvation is offered on the most easy terms, and there can be no natural inability in the way of receivivg it. This appears most evident, when we con­sider, that there is no use of any natural abilities required in confessing and believing, but those only which are actually employed in denying, rejecting, and disbelieving the Lord Jesus: And we have as much natural power to come unto Christ, by believing on him, as we have to re­ject and deny him by unbelief. That is, by na­tural powers and faculties, we are fitted for moral exercise; and we actually have moral exercise continually, either in loving or hating; and we are as capable of coming to Christ by love, as we are of departing from him by hatred. And this appears yet more evident, and is put beyond all dispute, when we consider, that in sinners being made able to come to Christ, and when they actually do come, there is no new [Page 12] natural abilities given, but only a disposition to improve aright those natural abilities which they before had.

THEREFORE, natural inability is not the reason why sinners cannot come to Christ: For they actually have natural ability, and all the natural ability which they have when they actu­ally do come.

Secondly. THE reason why it is impossible for sinners to come to Christ, is not that he is not a proper object of love. No, for he is "Al­together lovely"—"The chiefest among ten thousand."^† If this were not so, and there were really no beauty in Christ, that we should desire him, and we could not love him on this account, then we could not be blame-worthy. But Christ Jesus has every lovely qualification; and yet, no man can love him, nor come to him, without the drawing of the Father.

Thirdly. THE reason why sinners cannot believe and come to Christ, is not want of evi­dence to ground faith upon; not for want of evidence of the real loveliness of Christ, and the certainty of those truths he requires us to be­lieve. No, for the loveliness of Christ's char­acter, and the unquestionable truth of his testi­mony, and all he requires us to believe, is held up to view in the clearest light. So that he is really "The light of the world."^§ Sometimes we cannot love a person for want of evidence that he is lovely, nor believe in him for want of evidence that he speaks the truth. In such [Page 13] a case, there is no blame: But not so in this case. "For there are three that bear record in heaven; and there are three that bear witness in earth," in favor of Christ, and of the truth of all his testimony. Yet, it is impossible for sinners to believe in him, or come to him, ex­cept the Father draw them. But,

Fourthly. THIS inability does not consist in want of conviction that Christ is thus a proper object of love; and of the truth, reality, and importance of his testimony, and of spiritual and divine things. Many, at least, thro conviction of conscience, or judgment, have thot that the testimony of Christ is true, and that he is worthy to be loved by all men; and yet, no man can love him, nor come to him, except he is drawn by God the Father.

Fifthly, THE ground of this inability is not want of motives to persuade men to come to Christ. But there are the most powerful motives or reasons held up to the view of sinners to engage them to come unto Christ and be saved.

ALL the inexpressible joys of heaven, and all the dreadful torments of hell, are holden up to their view; and by the voice of the Almighty, are made to thunder in their ears to give them warning, that they should come to Christ for life, and flee from the wrath to come. And there is no proper motive, or argument, but what is con­tained in the word and providence of God, and there held up to the view of sinners, to come to Christ. Yet, there is a cannot, which will eter­nally hinder them from coming to Christ, "Ex­cept the Father draw them."

[Page 14] Sixthly. ALTHOUGH sinners cannot come to Christ; It is not because that satan, or any other being overpowers them, so as to hinder them from coming, contrary to their inclinations. Satan has no power to hinder any one from com­ing to Christ, only by his artful devices, in per­suading, flattering, and deceiving. He promis­es all the riches and honors of this world, which he has no power to give, if men will worship him, continue in his service, and neglect to come to Christ, and receive his great salvation. But he has no power to force men, contrary to their wills, to pursue after the riches, honors, and pleas­ures of the world, and hereby to neglect coming to Christ, and receiving his free salvation.

Seventhly. THE reason why sinners cannot come to Christ, is not that more pleasure and happiness are to be enjoyed in sin, and in the ser­vice of satan than in coming to Christ, and enter­ing into the service of God. Satan tries to keep people in his service, and is successful in it, by persuading them to believe, that if they leave his service and become the servants of God, they will loose all their pleasure and happi­ness. Yet, this is so far from being true, that all the real happiness there is in the universe, among creatures, is in the love and service of God. And "Wisdom's ways are ways of pleas­antness, and all her paths are peace."^† And sinners have conviction that this is the case, even while they greedily pursue the pleasures of sin, and cannot leave them to come to Christ, and enjoy the most refined pleasures of religion. But,

[Page 15] Eigthly, and Lastly. The reason why no man can come to Christ, except the Father draw him; is not that Christ, is not willing to receive all that will come to him. For, he says, "come unto me, all ye that labor and are heavy laden, and I will give you rest." And again "Him that cometh unto me, I will in no wise cast out."

Thus, we have been searching on every side, to find what the inability of mankind in coming to Christ, does not consist in. And we now come to show positively, what that inability real­ly is, which hinders such multitudes from com­ing to Christ, and renders it impossible for any man to come, except the Father draw him. And,

Firstly. WHEN we read the latter part of our text, it is evident, beyond all dispute, what that inability is, which is spoken of in the former part; that it consists, wholly consists, in an ob­stinate and perverse will. "And ye will not come to me, that ye might have life."

But why is the will thus opposed, and men so wholly unwilling to come to Christ, and re­ceive life at his hand?

Because we have set up for independency on God. And Christ has come to re-establish God's authority over us; and claims to be a King. But, "We will not have this man to reign over us."^‡ Therefore, we connot come to him, nor receive him, as our Lord and King. "Art thou a King then?" "We have no King, but Cesar." "Who is Lord over us?"

Not only this; but Christ claims to be a prophet also; and we do not like his instructions, [Page 16] we do not agree with him in sentiment. He de­clares the righteousness of God, and testifies of the world that the works thereof are evil; that we are of our father the devil, and his lusts we will do: He declares himself to be the bread of life; and that except we eat his flesh and drink his blood, we have no life in us. But we are rea­dy to adopt the language of the unbelieving Jews: "How can this man give us his flesh to eat?" This is an hard saying, who can hear it?"^§ We cannot, we will not come to, nor receive such a prophet as this to teach us. No, for we "Say to the seers, see not; and to the prophets prophesy not unto us right things; speak unto us smooth things, prophesy deceits, get you out of the way, turn aside out of the path; cause the holy one of Israel to cease from before us." ^‖ We cannot en­dure that such a God as this, should be held up to our view. "Away with him, away with him," for we will not have such a teacher as this.

And besides; Christ claims to be a priest, to make atonement for us. This represents, that we have committed sins for which we can make no atonement ourselves, and for which we deserve to die. Therefore, we cannot, we will not receive such a priest as this.

Moreover; such an atonement as Christ has made, by his death and sufferings, as an high priest, and the gospel which he preaches, represent us, as "Wretched, and miserable, and poor, and blind, and naked," lost and un­done. But we do not feel this to be our case; therefore we cannot, that is, we will not come to [Page 17] him for life: we are no beggars. No: "Be­cause thou sayest, I am rich and have need of nothing; and knowest not that thou art wretch­ed, and miserable, and poor, and blind, and na­ked." Therefore, you cannot, you will not come to Christ that you might have life. You want life, but while you do not believe with the prodigal son, that you are perishing with hunger, and are not "Poor in spirit," you will not have this want supplied. Your feeling rich in spirit, your pride, will not suffer you to come to Christ, that you might have life; and receive it of his hand, as a free gift, to a poor beggar.

AND besides all this; we are supremely in love with the world. "I have bought a piece of ground, and I must needs go and see it▪" I have bought five yoke of oxen, and I must go to prove them: I pray thee have me excused." I have married a wife, and therefore I cannot come," "No man can come," because he loves his farm, his merchandise, his wife, or something in the world above Christ. And by cleaving to these things, all make light of the invitations of the gospel; and no man can forsake them, and come to Christ. "And they would not come."^* "And how can ye believe which receive honor one of another, and seek not the honor which cometh from God only?" Ye cannot.

AGAIN; the will is thus, opposed, so that "No man can come to Christ except the Father draw him," because all are sinners; wholly in­clined to sin, and unwilling to be saved from their sins. so that "In them, there dwells no [Page 18] good thing." Hence no man can come, and no man will come to Christ, because he "Saves his people from their sins," and will not save them in their sins. If Christ would save people in their sins; all sinners would be able, and wil­ling to come to him, upon the first invitation, without any drawing, besides their own inclina­tions. But now, they connot come to Christ, because they will not leave their sins, nor consent to be saved from them. And if there were any good thing in them; any thing but sin; or the least spark of virtue, and moral goodness; it would lead them to Christ—they could, and would then come to him.

BUT because there is nothing in man by na­ture, that is morally good, any more than there is in the devils and damned in hell; and because they are, "Of their father the devil," therefore they cannot, they will not come to Christ. This, and this only, is the great inability, which ren­ders it impossible for sinners to come to Christ, "Except the Father draw them."

AND now, as a further proof, that this is the inability of sinners, and the true reason why they connot come to Christ; the following things are observed.

Firstly. WHEN sinners are drawn to Christ by the Father, and actually do come, nothing is done to them, but to make them willing. As it is written: "Thy people shall be willing in the day of thy power."^† The power of God is ex­erted only on the will, in drawing sinners to Christ. Before this, "They would not come." But [Page 19] now they are willing, and do come. For, being willing, is coming. And all inability is now re­moved, when the will is bowed.

Secondly. ALL the offers of Christ and his salvation are made to all who are willing. "The spirit and the bride say come, and whosoever will, let him take the water of life freely." "If there be first a willing mind, it is accepted, accor­ding to that a man hath, and not according to that he hath not." "If ye be willing and obe­dient, ye shall eat the good of the land, but if ye refuse and rebel, ye shall be devoured; for the mouth of the Lord hath spoken it."

THIS shows very plainly, that salvation is se­cured to all those, who are willing to take it; and that there can be no inability in the way of enjoying it, but an unwilling, and disobedient mind. If there were, or could be any other in­ability, there would be no propriety in offering salvation to all, who are willing to take it, with­out mentioning the other obstruction that might be in the way.

Thirdly. THAT good, which the gospel of­fers, is promised to every one, who will ask for it. "Ask, and ye shall receive." This shows, that there can be nothing to hinder the enjoy­ment of Christ, and his salvation, except that dis­like of the heart, and opposition of the will, by which we refuse to ask, and receive. "For ev­ery one that wills or desires this salvation, does ask for it, and receives it. Hence, there can be no obstruction in the way of asking salvation by Christ, but the dislike of the heart, or opposition of the will.

[Page 20] Fourthly. SINNERS being invited, and com­manded to come to Christ, and obey the gospel, implies that they have natural ability to come, and there can be no inability, to come, except a rebellious will. Otherwise,

GOD would require according to what men have not: He would require obedience, where he has not given natural power to obey; which would be unreasonable; and is contrary to what God says he doth, in requiring only according to "That a man hath:" This is, according to his natural abilities, and talents.

Fifthly. MEN's not coming to Christ, is represented as disobeying the gospel. But, if sinners labored under any other inability of com­ing to Christ besides a stubborn will; then, their not coming, could not be called disobedi­ence to the gospel.

Sixthly. THOSE who do not come to Christ, are represented in scripture, as neglecting his "Great salvation."^§ But this neglect, necessa­rily implies contempt, making light of, and refu­sing Christ and his great salvation, when it is brought within our reach, and all other obstruc­tions are removed out of the way, except this un­willing mind, by which the salvation is con­temned and refused.

Seventhly. AN everlasting curse is denoun­ced in the scriptures against every one who does not come to Christ, by true love. "If any man love not the Lord Jesus Christ, let him be an athema, maranatha."^* But this curse would be very unreasonable, if men labored under any [Page] inability of coming to Christ by love, except their voluntary opposition to him; and hating him with all their heart. "Ye have both seen and hated, both me and my Father." And there­fore you cannot, you "Will not come to me that ye might have life." This cannot, and this will not, imply the same kind and degree of in­ability. And the only reason why "No man can come to Christ, except the Father draw him," is that the unwillingness is so great, that nothing less than the drawing of the Father, in the day of his almighty power, can conquer and make sinners willing to come unto Christ, and receive life through him. "And ye will not come to me, that ye might have life."

THUS, if all that is done to sinners in draw­ing them to Christ, is making them willing; and when they are willing, they do come: then all their inability lies in a stubborn will.

AND if all the offers of Christ and his salva­tion, are made to all who are willing to receive them; and when any are willing, they do re­ceive them; then all inability lies in the will.

AND if the gospel salvation is promised to every one, who will ask for it, and all who are willing, do ask, and receive; then all inability of receiving this salvation lies in the will.

AND if the invitations of the gospel necessa­rily imply, that there is no natural inability in the way of receiving; then they certainly imply, that nothing is in the way of enjoyment, except unwillingness to receive.

AND if our not coming to Christ, to the gospel feast, is disobeying the gospel; then all [Page] inability to come, lies in a perverse will; for any other inability, could not properly be term­ed disobedience.

AND if those, who do not come to Christ, are neglecters of his great salvation, and make light of it; then certainly it is brought within their reach, within the compass of their natural abilities, and nothing in them prevents enjoy­ment, but a contemning, proud, and unwilling mind. They scorn the thing. They make light of it, and neglect a great salvation, which is brot nigh to them, and offered to their choice.

AND if an everlasting curse is fastened on every one who does not come to Christ, by true faith and love; and if this curse can justly be inflicted, then there can be no inability of com­ing to Christ, by true faith and love, except a wicked and rebellious will.

THUS, we have found the Achan in the camp—that sinners cannot come to Christ, because they will not come, except they are drawn, or made willing by God the Father, in the day of his almighty power.

AND now, if the Lord Jesus Christ justly sustains the office of a King, then all are under obligation to obey him. And if our wills are thus opposed to him, as we have proved, so that we cannot receive him, and "Will not have this man to reign over us," then we violate our obligation, and are without excuse.

AND if Christ justly sustains the office of a prophet to teach us, of a priest to atone for us, and a physician to heal us; then all men are un­der obligations to receive him in these offices; [Page] and if our wills are so opposed, that we cannot; then, why is not this inability most criminal and wicked?

AND if the testimony of Christ, as a proph­et was righteous and good; then all are under obligation to receive it, and set to their seal that God is true. And if our wills are thus opposed to this testimony, because it is good, and no man receiveth it, nor can receive it; then, why are we not guilty?

AND if Christ was holy, harmless, and un­defiled, separate from sinners, made higher than the heavens, and was God; then all are under infinite obligations to come to him, to receive him, to love him with all the heart, and to obey him as Lord and King. And if no man can come to him, nor receive him because he is thus holy, and they are unholy; even to such a degree, that they will not have this man, this King, this God, [...] reign over them; then, their inability, their cannot, which all centers in a rebellious will, must be an infinite crime, and no excuse. For, "Ye will not come to me, that ye might have life." And because of this wicked will, "Ye cannot serve the Lord," nor come to Christ; "For he is an holy God;"^† and ye are unholy. "As it is written, there is none righteous, no not one; there is none that understandeth and seeketh after God. They are all gone out of the way; they are altogether become unprofitable; there is none that doth good, no not one. Their throat is an open sep­ulchre; with their tongues they have used de­ceit; the poison of asps is under their lips; [Page] whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes." ^‡ In this infinitely wick­ed character, lies all the inability of sinners in coming to Christ: And only by reason of this, it is impossible for any man to come unto him. But, if any should here object, and say, that in­ability consists partly in the understanding; we have an answer at hand. "Having the under­standing darkened." But how? "Being alien­ated from the life of God, through the ignorance that is in them, because of the blindness of the heart."^§ Only set the heart right; or renew the will, and the understanding will be right also. "The natural man receiveth not the things of the spirit of God; For they are foolishness unto him; neither can he know them, because they are spiritually discerned."^* Only let the minds of men become spiritual, and "Fools be of an understanding heart;" then they can discern spiritual and divine things. In this view, the "Knowledge of God," and "The things of the spirit of God," are connected with a new heart. "I will give them an heart to know me." And, "Then shall ye understand the fear of the Lord, and find the knowledge of God, when thou seekest her as silver, and searchest for her, as for hid treasure." But how do men seek sil­ver? They seek it with love, and earnest desire after it. Their wills are in this pursuit. Hence says the apostle, "They that will be rich," &c. [Page 25] But the natural man, who cannot know the things of the spirit of God, nor understand the fear of the Lord, does not thus seek after it, as men seek silver. His will is to opposed to it. And he is "Willingly ignorant;" and "Does not like to retain God in his knowledge." In this view it is written, "How long ye simple ones will ye love simplicity, and the scorners delight in their scorning, and fools hate knowledge?"^‖

THUS, all the ignorance and want of un­derstanding there is in the "Natural man," is because of this blindness of the heart, by which mankind will not acquaint themselves with God, nor come to Christ, as a prophet to teach them. And therefore it is, that among natural men, or those in a state of nature, "There is none that understandeth, there is none that seeketh after God." And, when the heart is set right, and becomes spiritual, then the understanding is en­lightened, in the knowledge of God, and the things; of the spirit of God; which things, the natural man cannot understand; because they are spiritually discerned. "But he that is spir­itual, judgeth all things." Now, he understands the fear of the Lord, and finds the knowl­edge of God. And so far as the hearts of men are set right with God, and they are willing to understand and do their duty; so far, they are as capable of understanding the things of the spirit of God, as they are to understand the arts and sciences, or any natural things. These men can understand; even while their hearts are full of wickedness. Let all the blindness in man be [Page 26] removed, which is occasioned by an evil heart; or, let their hearts be wholly set right with God, and made spiritual; then all inability to under­stand spiritual things, would be removed, and the understanding in men, be as good, as that of Adam in innocency. Therefore, this want of understanding in men, and the ignorance in them being occasioned by the blindness of the heart, is no proof of any inability in them besides an evil heart, or a rebellious will. But it is a far­ther proof, that all the inability of sinners, in coming to Christ, lies in an evil and wicked heart, or, a rebellious will; by reason of which, "There is none that understandeth, there is none that seeketh after God," and no man can come to Christ, "Except the Father draw him." Hav­ing thus endeavored to show as clearly as possi­ble, what it is to come to Christ, and the true reason why no man can come to Christ without the almighty drawing of God the Father, we now proceed,

III. To conclude the subject, by a few in­ferences, &c.

Firstly. We see the propriety of using the word cannot, to express moral inability, or unwil­lingness. It is certainly used so in our text. "No man can come to me," certainly means, that men are wholly unwilling; and is expres­sive of moral character, even the total depravity, and wickedness of the hearts of all men, by na­ture. If there were only some degree of unwil­lingness in sinners to come to Christ; which might be removed by some means short of a new creation, then it would not be proper to say they [Page 27] cannot come. But when the hearts of men are "Full of evil," and in their fleshly mind there "Dwells no good thing," so that through the total wickedness of the heart, their wills are wholly opposed to coming unto Christ; and they will not come, by any means that can be used with them short of a new creation, or the drawing of the Father; then, with great propri­ety, we may say, they cannot come. Can we come, or do any thing whatsoever, when the will is wholly opposed? Especially, if willing to come to Christ, is coming, can we then come while we will not? No, for this unwillingness implies that we do not come; or it will as certainly prevent our coming, or doing any thing else, as if we had no natural power; and is as properly expressed by the term connot.

Secondly. We see the propriety of exhort­ing men to do that which they cannot do, in this sense. Natural inability in coming to Christ, or to do any thing else, would excuse them, and render it improper to exhort them to come. But when we have natural ability to come; and no inability besides unwillingness; then we are proper subjects of command and exhortation; even altho it be impossible to obey, while thus unwilling, and by reason of this unwillingness. No parent would ever excuse his child, or ne­glect to command him, because he could not, or it was impossible for him to obey, only by rea­son of a stubborn will. When the child says, I cannot do this, or that, which the parent knows he has natural power to do, or that his cannot consists wholly in unwillingness; he then re­peats [Page 28] his commands, and adds his threatnings. And is there no propriety in this conduct? Yet, there are some, who complain of preachers at this day, saying; they will preach in the fore­noon that men should come to Christ, to the gos­pel feast; but tell them in the afternoon, that they cannot come Well, is not Christ such a preacher? He invites them to come to him, and in the same sermon, he tells them they cannot come, and they will not come to him, "That they might have life." And if all the inability, the cannot, consists in a perverse will, as we have seen; then, with the greatest propriety he may invite, exhort, and command such impotent, un­able, or unwilling sinners to come to him; and threaten them with eternal death, if they do not obey. And all this, whether you view it consist­ent or not, is in fact done by Christ. He in­vites, and commands all to come to him; he says, "No man can come to me, except the Fa­ther draw him;" and yet threatens them with eternal death, who cannot, and who do not come to him, by faith and love. "He that be­lieveth shall be saved; but he that believeth not shall be damned. Again: "If any man love not the Lord Jesus Christ, let him be accursed." All this appears perfectly consistent, when we admit the evidence exhibited from scripture, that this inability is found only in sinners, and consists wholly in sin, in the total depravity of the human heart; in its being destitute of every thing that it morally good, and wholly under the influence of a stubborn, perverse, and wicked will. "And ye will not come to me, that ye [Page 29] might have life." In this view of things, min­isters may, with the greatest propriety preach to sinners as Christ did; and urge upon them the moving invitations of the gospel; the impossi­bility there is that they should obey it, and come to Christ, "Except it were given them from above," and yet press upon them their inexcu­sable obligations to obey the gospel, and come to Christ, on pain of death; even the second death. As it is written; "The Lord Jesus shall be re­vealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe."^†

Thirdly. From what has been said, it ap­pears evident, that the only ground of the necessi­ty of regeneration, or of almighty power to draw men to Christ, lies in the total depravity of their heart, so that in them, "There dwells no good thing;" not the least degree of willingness to re­ceive, and come to Christ. Hence the power of God, in regeneration, is exerted only on the will; in forming that to repentance, love and obedience; or, in making men willing to receive Christ and his great salvation. "Thy people shall be willing in the day of thy power."

Fourthly. We learn, that as the inability of sinners consists in their sinfulness, it can afford them no excuse; but renders them altogether [Page 30] criminal, and inexcusable. And the more un­able men are to come to Christ, by reason of un­willingness, the greater is their criminality. And the greater power it requires to make men wil­ling and obedient, or to draw them to Christ, argues, and proves, so much greater strength of unwillingness and sin. And if it requires an al­mighty, creative power, even a new creation, to reconcile sinners to God, and make, them come to Christ; it proves that their hearts are full of evil, nothing but sin.

Fifthly. A wrong view of the inability of sinners, is one principal ground of their security in sin. Many seem to make their inability to come to Christ, a cloak for their great sin of unbelief. Hence they often ask, "If I cannot come to Christ why am I blame-worthy?" Let me vary the question a little. If I am so unwil­ling, and so wicked, that I cannot love Christ, nor come to him, why am I wicked at all? Or why am I to be blamed for that in which all my blame-worthiness and wickedness consists? or for having such hatred to Christ, the best of be­ings, that I cannot receive him? This question may be answered thus: If I cannot come to Christ because I will not; then I am to blame for this very reason, because I cannot. But if I cannot come when I am willing, because I have not natural power, how am I then to be blamed? We answer, you are not: And if you are wil­ling, you have come already. But there is no such inability in any man to free him from blame. Yet, this natural inability is that for which ma­ny plead, and by which they mean to excuse [Page 31] themselves from blame. Hence it is often said, I should be glad to come to Christ, if I could, but I cannot. This implies, that the inability in the will is actually removed, and there is yet an inability, which does both keep them from Christ, and free them from blame. But this is a wrong view of inability; and serves only to keep sin­ners at ease in their sins. Such therefore, as do not come to Christ by faith and love; and yet imagine that they are willing to come, but can­not, are stupid, unconvicted sinners, and never knew the plague of their own hearts. And whenever they are made to see the plague of the heart, they will change their voice, and say, we could come to Christ if we would, but the will not. That is, we are now convicted that nothing is in the way of coming to Christ, but an obstinate and perverse will; which leaves us without any excuse, or cloak for our sin. As Christ says, "If I had not come, and spoken to them, they had not had sin, but now, they have no cloak for their sin." If sinners really believ­ed this, and had thorough conviction of con­science, that their inability was their crime, and no excuse, it would put an utter end to security, and make them cry out with the distressed Jail- "What must I do to be saved?"

Sixthly. All pleas in favor of any inabilty to come to Christ, which do not consist in a sin­ful unwillingness, betray the deceitfulness, and great wickedness of our hearts. The language of all such pleas, are in favor of independence, and show that we are determined to maintain it —that being unable to come to Christ, believe, [Page 32] and obey the gospel, we are under no obliga­tions—and, that neither the law, nor the gospel can bind us to obedience, when we "Cannot come," nor obey. Hence we are all excused, because we cannot come to Christ, and obey the law, nor the gospel. And here, we may rest se­cure, until God shall draw, and make us able, or willing to come.

Thus sinners in their own imaginations, have made the law void and of none effect, and brot down all God's commands in the law, and gospel too, on a level with their dispositions; so, that unless God make them willing, they are un­der no obligation to obey. And here they rest; crying "Peace, peace, when there is no peace;" but they are every moment exposed to be "Suddenly destroyed, and that without rem­edy."^§ And this destruction, "From the pres­ence of the Lord, and from the glory of his pow­er," is coming upon them, for that very inabil­ity, which is the ground of their security: or because they "Cannot come to Christ," and "Obey not the gospel of our Lord Jesus Christ; they shall be punished with everlasting destruc­tion," &c. How little ground is there then, or rather, there is no just grounds, for this security of unbelieving sinners, on account of their ina­bility to repent and believe the gospel; or on any account whatsoever. Therefore,

Seventhly. We see, "That God's law, and his right to command, remain in full force," as some justly observe,^* and as is fully express­ed [Page] in the scriptures of truth, notwithstanding all the inability of sinners to obey. God doth not give up his right to command, nor lessen his commands, either in the law, or gospel, in the least degree, on account of any inability in men to obey them. But all that was required of Ad­am in innocency, is now required of all his pos­terity—that all should "Love the Lord their God, with all their heart, and their neighbor as themselves." And that they should be perfect, even as God is perfect. All this appears perfect­ly reasonable, when we consider, that by the fall, men lost no [...]ability to obey, except a willing mind. In all other respects, sinners are as able to keep the law perfectly, as Adam was in inno­cency. Hence God's demands on sinners, in his law, are fully kept up to view; and it curs­es "Every one that continueth not in all things written in the book of the law to do them." And gives no hope, that this curse will ever be taken off, but only by hearty obedience to the gospel, in coming to Christ for life; which sinners thro unwillingness, never can do, "Except the Fa­ther draw them." Notwithstanding the fall, sinners still maintain their natural abilities to do well, to obey the law, and the gospel; and it is still required of them to do it, by all the autho­rity of God. Yet being prone to evil, as the sparks are to fly upward, & wholly indisposed to do well; they can do evil, are "Wise to do it; but to do good they have no might," "No man can come to me," &c.

Eighthly. If the inability of mankind to be holy, or to come to Christ in the exercise of [Page] faith and love, consisteth in the obstinacy of their will; then, it is manifest, that there is no good reason, why they should not be called upon, to come immediately to Christ, in the exercise of true repentance and faith. And this is the sum of all gospel preaching. Testifying repentance towards God, and faith toward our Lord Jesus Christ." "And they went out and preached that men should repent."^†

Such preachers therefore, and many such there are, who, on account of sinners' inability to come to Christ immediately, in the exercise of holy faith and love, are directing them to impen­itent prayers and doings, in order to obtain of God repentance and faith, in this way of du­ty, as they call it: Such I say, "Yet not I, but the Lord," are "Teaching for doctrines the commandments of men," and making "Void the commandments of God," by such vain tra­ditions. For, such directions as these, which can be obeyed without, and only without repent­ance, are not found in the word of God. These commands to impenitent doings, on account of inability to repent and believe now, are taught only by the "Precepts of men;" and they do not hang on those two commands, of love to God, and our neighbor; as do all the com­mands in the law, and the prophets.^‡ For these directions, which we are speaking against, are to be performed without love, without repentance and faith; on account of some inability in sin­ners, to love and believe immediately. And is [Page 35] it not most evident that such preaching has a direct tendency to confirm sinners in a belief, that their inability is not their crime, but does really excuse them from obligation to repent and obey the gospel, as soon as they hear it, or with­out delay? In this view, and in this only, are impenitent sinners pleased with such directions. For they feel, and they know, that all directions to impenitent prayers and doings, are founded on their inability to be holy now, and have a di­rect tendency to keep their obligation to immed­iate repentance and faith out of view; and do confirm them in their vain excuse.

Such preaching therefore, has no tendency to awaken, convict, and convert sinners; but di­rectly the reverse. It tends to strip the minds of sinners, of all true conviction of their sinful­ness; and to strengthen the "Hands of the wick­ed, that he should not return from his wicked way."^§ It tends to confirm sinners in a belief, that they are able and willing to do their duty, and that in some good measure they perform it, even while they are unable to repent and believe the gospel. And thus, sinners are encouraged in believing a lie, that they can please God, and have their prayers heard and answered without faith. And also, by such preaching, men are en­couraged to go about to establish their own right­eousness, until they drop into hell. And so long as sinners believe such preaching as this, it is impossible for them to feel their need of the atonement and intercession of Christ, or the ne­cessity of praying by faith in his name, in order to [Page] have their prayers heard, and graciously answer­ed for his sake. For certainly, impenitent, unbe­lieving sinners do not pray in the name of Christ, to whom they will not come. And if, neverthe­less, they can have their prayers heard, and a gracious answer to them, even with the gift of repentance and faith; then Christ is dead in vain, and his intercession is of no value. There­fore, all such directions to any prayers, or to any doings, otherwise than in the exercise of faith, and all encouragement that such faithless prayers will meet with acceptance, and a gra­cious answer from God, are directly against Christ, and tend to destroy his kingdom and the souls of men. But, you will ask; must not im­penitent sinners be directed to pray? They cer­tainly must. "I will that men pray every where;" that is, all men should pray. But how? "Lifting up holy hands without wrath and doubting." "Repent"—"and pray," says Peter, to Simon the sorcerer, who was in the bonds of iniquity. And there is no such thing as praying in truth and reality, or according to directions in scripture, but in the exercise of true repentance and faith. And as the scriptures di­rect sinners to make no other prayers than such as are of faith; so, it gives no encouragement that any other prayers will be heard and accept­ed of God. "If I regard iniquity in my heart," as all impenitent sinners do, "The Lord will not hear me." "But let him ask in faith, nothing wavering," or doubting. And he who does not thus ask in faith, "Let not that man think that he shall receive any thing of the Lord."

[Page 37]Thus, "The end of the commandment," even of all the commandments in the law and prophets, whether to pray or to do any other thing, "is cha­rity," or love. "Let all your things be done with charity, out of a pure heart, and of a good conscience, and of faith unfeigned." "Do all to the glory of God."

And thus, all the prophets, apostles, and faithful ministers of Christ; "They went out and preached that men should repent." "Testifying repentance towards God, and faith toward our Lord Jesus Christ."^* This, and this only is gos­pel preaching.

Ninthly. We may remark, that the judg­ment day will convince all, that the inability of sinners, in coming to Christ, is no excuse, but that it is that in which all their sin consists.

Then, "Every mouth will be stopped," in all their excuses and self-justifying pleas, "And the whole world will become guilty before God."^† Then, impenitent sinners will be doom­ed to "Everlasting destruction from the presence of the Lord, and from the glory of his power," because they could not now come to Christ, and obey his gospel. That dreadful sentence will be grounded on that inability, which they now plead, as an excuse, and cloak for their sin. And with dreadful terror, all their refuges of lies will vanish at once, and they will be forced to admit the truth of what Christ now tells them, that "Now they have no cloak for their sin.^‡

[Page 38] Tenthly. In view of this subject, we see the necessity of eternal election. You fight against this doctrine: But what is like to become of you, if this be not true? You cannot, you will not come to Christ that you might have life. And if God hath not loved you first, "With an ever­lasting love," by which he determined to draw you to Christ, how are you ever likely to come? If you object against coming yourselves, and will not come; and object too, against God's draw­ing you to Christ, according to his eternal pur­pose; by what means then do you expect to come? Christ says, "Ye have not chosen me;" and if he has not chosen you first, how is it pos­sible that you should be saved? You say, "If this doctrine of election be true, then if I am not elected I cannot be saved, do what I will. But what will you do? Will you come to Christ? And will you choose him, without being drawn by God's everlasting love, and without his choo­sing you first? If you would, there would be no need of God's drawing you by his eternal, ever­lasting, electing love. The election of God, by which, in his everlasting love, he determined to draw sinners to Christ, is necessary only because they will not come without it. Christ must choose you first, because you have not, and will not choose him. He says, "Ye have not cho­sen me, but I have chosen you, and ordained you, that you should go, and bring forth fruit, and that your fruit should remain." How then can any expect to be saved, unless they are first cho­sen by Christ, since they have not chosen him? And, if sinners are first chosen by, and in Christ, [Page 39] they were "Chosen in him before the foundation of the world." But, "If I am not one of the elect, then I cannot be saved." No, if you will not choose Christ, nor come to him; and, if he has not chosen you, there can be no hope. If all sinners refuse, and none have chosen Christ, nor ever will come to him except the Father draw them, then all the hope there is, that any will ever come, and be saved, is from God's eternal, electing love, by which he has determined to draw and save some. And for sinners to refuse to come to Christ, and to choose him; and to object also against his choosing them, is very extraordi­nary indeed. If you will not choose Christ, and he has not chosen you, one would think, your case must be desperate, and without hope. And since there is certainly no hope, that any of man­kind ever will come to Christ, or choose him, ex­cept the Father draw them; then all the hope there is, that any will come, and be saved, is from the eternal, electing love of God, by which he has determined to draw and save some. "I have loved thee with an everlasting love, there­fore with loving kindness have I drawn thee."^† "Ye have not chosen me, but I have chosen you." "We love him because he first loved us;" even with his eternal, everlasting, or electing love. This is the cause of our loving him. In this view it is said, "Jacob have I loved, but Esau have I hated: That the purpose of God according to election might stand, not of works, but of him that calleth"—of him that calleth, "According to his purporse," even his eternal purpose [Page 40] by which he loved Jacob, and hated Esau, while they were not yet born, and neither had done any good or evil. "According as he hath cho­sen us in him," that is, in Christ, "Before the foundation of the world; that we should be ho­ly." Who hath saved us, and called us with an holy calling, not according to our works; but according to his own purpose, and grace, which was given us in Christ Jesus, before the world began." "Being predestinated according to the purpose of him who worketh all things after the counsel of his own will." "Elect accord­ing to the foreknowledge of God." "Whom he did foreknow, them also he did predestinate to be conformed to the image of his Son." "Moreover, whom he did predestinate, them he also called, and whom he called, them he also justified, and whom he justified, them he also glorified." "Insomuch that, if it were possible they shall deceive the very elect." "I know whom I have chosen." "Knowing therefore, brethren, your election of God." "Make your calling and election sure." "Even at this pres­ent time also, there is a remnant according to the election of grace." "Shall send his angels, and gather together his elect from the four winds, from one end of heaven to the other." But who are these elect? Is it Christ only? As some say, Christ is the elect. But is it not certain that these also are elect souls, "Chosen in Christ, before the foundation of the world?" "Speak and hold not thy peace," that is, preach among this people. But what encouragement to preach if the doctrine of election be true? Answer. [Page 41] "Speak and hold not thy peace," for this very reason, to gather in the elect. "For I have much people in this city:" that is, many elect souls.^* "And as many as were ordained to eternal life, believed." Thus, "No man can come to me, except the Father, which hath sent me, draw him." "And ye will not come to me that ye might have life." But, all that the Fath­er hath given to me, shall come to me." And thus, "The election hath obtained it, and the rest were blinded."^†

These things make it evident, that the doc­trine of election, is fully contained in the word of God; and show also, the absolute necessity of this eternal election of God, in order for the sal­vation of men, of sinners, who cannot, who will not come to Christ without it.

And all those, who understandingly oppose, and hate this doctrine of election, are evidently of that number, who "Will not come to Christ, that they might have life;" but are building their hopes of life, on their own works; and are found fighting against "Election of grace," mere­ly because it is of grace, and not of works.—"And they would not come."^‡

We shall now close this subject, by an ad­dress and exhortation,

• I. To such as have been made willing in a day of God's power; and,
• II. To all such, as yet remain unwilling, and cannot come to Christ.

Firstly. You, who have been made willing, and have obeyed the gospel; may each one for [Page 42] himself enquire in the words of the Apostle, "Who maketh" me "To differ?" and you may each one answer, with the same Apostle, "By the grace of God I am what I am." You may ascribe it all to sovereign grace. God says by his Prophet: "I have loved thee with an ever­lasting love, therefore with loving kindness have I drawn thee." You love him, and come to Christ, because he first loved you; as he did Ja­cob, with an eternal, electing love: or, "Ac­cording to the election of grace." "By grace are ye saved, through faith, and that not of your­selves, it is the gift of God. Not of works, left any man should boast." You have nothing to boast of, except the grace of God, which alone has made you to differ from others, and kindly drawn you home to God, in Christ, by bowing your stubborn will. In the day of God's gra­cious power; you have become his willing peo­ple, and actually come to Christ, to his glorious feast of gospel grace.

Therefore, be humble, and learn to pity others, who yet remain unwilling, and boast not against them. And if they strive against that election of grace, which you now believe in, and which hath made you to differ; then remember, that you must not strive with them. "The ser­vant of the Lord must not strive, but be gentle; in meekness instructing those that oppose them­selves, if God peradventure will give them re­pentance, to the acknowledgment of the truth."

Secondly. Let such as yet remain unwilling, and cannot come to Christ, accept the word of exhortation.

[Page 43]You have heard what is implied in coming to Christ; and the reason why "No man can come except the Father draw him;" and the remark which have been made on the subject.

Let us now pray, and beseech you, and "As tho God did beseech you by us, we pray you in Christ's stead," seriously to consider, and lay these things to heart, and to be "Reconcil­ed to God," in coming to Christ his Son. Be entreated to enquire, like the noble Bereans, "Whether these things are so." For, if indeed they are so, then those, who cannot come to Christ, are involved in the most dreadful and ruined state and condition. They cannot come to Christ, because of a stubborn will, which ren­ders them as wicked as devils. And although our not coming to Christ is by reason of a rebel­lious will, which renders us as full of sin as the devils; yet we ask, why are we to blame? Thus you plead the greatness, and strength of your wickedness as an excuse, and argument, that you are not blame-worthy. Yet you are creatures, wholly dependent on God, and in every respect under obligations to him, and to his law; which like himself, is holy, just, and good: And which binds all creatures to love him supremely; and curses every one that continues not in all things written in the book of the law to do them."

Yet, know O sinners, who cannot come to Christ, that your carnal minds are enmity against this glorious God; they are not subject to his law, neither indeed can be. And your carnal minds render you so stubborn and rebellious, that when Christ has come, and in obedience to this [Page 44] holy law of God, rendered himself a proper object of your love and choice; yet, you hate both him, and his Father, to such a degree, that you will not come to him, except the Fath­er draw you, by his Almighty power, in subduing your will. Yet you say, why am I to blame? But I ask, why are you not to blame, or blame-worthy? Your own consciences tell you, as well as the scriptures, that your inability to repent and come to Christ, is not such as to render you excusable for not coming.

It is not want of natural power, as we have seen; for this would excuse you. It is not because Christ is not a pro­per object of love; for he is altogether lovely. If he were not, you would be blameless in not receiving him.

Your inability is not want of evidence to ground your saith and love upon. It is not want of conviction of consci­ence of the truth of those things you are required to believe, or that Christ is thus a proper object of love. For your con­sciences tell you that he is, and that his testimony is true. It is not want of motives, or arguments, to persuade you, even the most powerful motives, that you do not come to Christ.

It is not because that satan overpowers you, so as to lead you to pursue after the riches, honors, and pleasures of the world contrary to your wills. If so you are not blame-wor­thy. But you are willing captives to satan, the God of this world. Your inability is not because there is more pleasure and happiness in the service of sin and satan, than in the ser­vice of God. For your consciences tell you, as do the scrip­tures also, that Wisdom's ways are ways of pleasantness; [...] that in "Keeping God's commands there is great reward." But, in sin, "Even in laughter the heart is sorrowful." Nei­ther is your inability found in the unwillingness of Christ to receive you, even all who are willing to come to him. But, it is found only in your own unwillingness to come to him— it is found only in sinners, and in those who are full of evil, nothing but sin, in whom "Dwells no good thing." "And ye will not come to me that ye might have life." "He is despised and rejected of men." "And when we shall see him, there is no beauty in him that we should desire him."

And now, is not this the real, and only inability of sin­ners in coming to Christ? If so, why are they not to be blamed? And where can blame be found, if not in those who are so full of contempt, and hatred against Christ, the best of beings, that they will not receive him, and cannot come to him, by reason of unwillingness; not ever be made willing, but by a new creation, by the drawing of the Father▪

[Page 45]Be persuaded then to receive conviction, that the ina­bility of sinners to repent, believe, and come to Christ by love, is found only in their own sinful and perverse wills. By this, they not only refuse Christ, "And have not chosen him," but even hate the doctrine, that he has chosen them; or that God has distinguished some of mankind from others, by eternal election. Thus sinners, in their distraction, not only neglect the great salvation; but they hate that doctrine of God's electing love, by which he has determined to make some willing to enjoy it, and which affords the only ground to hope, that the inability of any one will ever be removed; or that any will ever come to Christ and be saved. And all those, who cannot come to Christ, or have not chosen him, will be equally opposed to his choosing them; that is, to the doctrine of election by grace. But, says the objector, you have mistaken our meaning. We do not object against God's choosing some to salvation; but that he should choose a part, and not the whole. This looks like partiality; and makes God a respec­ter of persons. Answer. This objection shows your hearts very plainly; and makes it evident, that all opposition to particular and personal election, is founded in a belief of the doctrine of universal salvation—that God will, or ought to save all men: And that if God has determined to save but a "remnant, according to the election of grace;" this, makes him a respecter of persons, and is derogatory to his charac­ter. Hence, it is often said, I had rather be an universalist, than to believe the doctrine of particular, and personal election.

And indeed, you are an universalist, if you do not be­lieve in particular election. For certainly, God has prede­termined to save a part, and only a part of mankind; or else the whole. And it is impossible to oppose the doctrine of per­sonal election, but only in a belief of universal salvation— that God will, or ought to save, not a remnant only, but the whole of mankind. Hence it is, that the same texts of Scripture are commonly urged against particular election, which the universalists improve to support the doctrine of universal salvation, viz. such as these: "As I live, saith the Lord God, I have no pleasure in the death of the wicked." And again: "Who will have all men to be saved, and come to the knowledge of the truth," &c. Yet, in perfect consist­ance with these, and all other passages of scripture, God says, "Altho the number of the children of Israel be as the sand of [Page 46] the sea, yet a remnant shall be saved." "And even at this present time also, there is a remnant according to the election of grace." And "Many are called, but few chosen." And in all this, "I perceive that God is no respecter of per­sons: But in every nation, he that feareth God, and worketh righteousness is accepted of him." Thus the doctrine of elec­tion still appears to be scriptural and good, and all opposition to it involves the doctrine of universal salvation. For, if election be true; then, the doctrine of universal salvation is not. And we oppose the first, only to establish the second.

But, some may still object, and say; if this doctrine be true, then, if I am not elected, I cannot be saved, although I should do well, and live a good and holy life, and commit no sin all my days: And if I am elected I shall be saved, let me do what I will, or if I do nothing.

Answer. If you thus live a good and holy life & com­mit no sin; but "Fear God and work righteousness," then you will be accepted of him; and want of election will not exclude you from salvation. For, by these holy exercises and forsaking sin, you will come to Christ; and hereby make your calling and election sure. But, these good works you will never do, unless God has "Before ordained, that you should walk in them," and thus draws you by his "Everlast­ing" and electing love. And if you do nothing, or do not walk in these good works, then you cannot make your calling and election sure; nor ever be saved. For "He that be­lieveth shall be saved, but he that believeth not shall be damn­ed." And he that doeth nothing, will be damned also: For such an one does not believe, and cannot come to Christ.

But, you will say, we do not yet see the propriety of using the word cannot, to express unwillingness, and blame.

Answer. If holy beings "cannot do evil," because they are holy; then, it is equally proper to say, that unholy be­ings cannot do good because they are unholy & blame-worthy.

If it be expressive of the infinite holiness and perfection of God, that he "cannot lie" and it be impossible for God to lie; then it is equally expressive of the highest degree of wicked­ness in men, that they cannot speak the truth, nor love the truth; or that they cannot come to Christ, who is "the way, the truth, and the life." And if he, who is born of God sinneth not, & he cannot sin, because he is born of God; and if this cannot is expressive of an holy, virtuous, and praise-wor­thy character; then, it is equally expressive of a totally sin­ful [Page 47] character, when it is said, the wicked "cannot cease from sin," and cannot come to Christ, who will save them from their sins. For, they love their sins, so that they cannot forsake them. And they hate Christ, so that they cannot come to him.

Truly, "Ye cannot serve the Lord." But why? "For he is an holy God," and ye are unholy. If ye were not, ye could, and ye would serve the Lord, and come unto Christ. You cannot come to him, receive him, nor love him, because he is "holy, harmless, and undefiled; separate from sinners." But you are unholy, defiled, separated from Christ, with sin­ners; and only by sin.

"Behold, their ear is uncircumcised, and they cannot hearken." But why? "Behold, the word of the Lord is unto them a reproach; they have no delight in it. He feed­eth of ashes; a deceived heart hath turned him aside, so that he cannot deliver his own soul, nor say, is there not a lie in my right hand?" "Ye stiff-necked, and uncircumcised in heart and ears; ye do always resist the Holy Ghost; as your fathers did, so do ye." Why then will you any longer plead not guilty? And say if I cannot come to Christ, why am I blamed? Do you not see, that God views you altogether sinful, and blame worthy, that you cannot serve the Lord, that you cannot hearken, that you cannot deliver your own souls; and that you cannot come to Christ? All this inability is contained in a deceived heart, which hath turned you aside, so that you cannot deliver your own souls, nor say, is there not a lie in my right hand? You cannot come to Christ, be­cause you are stiff necked, and uncircumcised in heart, and ears; and hereby ye do always resist the Holy Ghost, and will not come to Christ. Ye cannot, ye will not come, be­cause you are earthly, sensual, devilish. In this view of ina­bility, how is it possible for any to say, "I am not polluted," I have not sinned; when this totally sinful character contains all our inability; and is the whole reason on our part, why we cannot this day leave our sins, and come to Christ by faith. And in this view, we see the propriety of Christ's looking round on the unbelieving Jews, with anger; being grieved for the hardness of their hearts: And that God should be "angry with the wicked every day;" and threaten them with everlasting destruction for unbelief. Your inability is just the same as that of the Jews. They could not come to Christ; they would not receive him. "He came to his own, and his own received him not." And, because they could [Page 48] not receive him, the things of their peace are now hidden from their eyes; and they are going down to destruction, from one generation to another, continually. All this is come upon them, because, when Christ would have gathered them, & saved them, they would not. "Ye will not come to me, that ye might have life." This had a primary reference to the Jews, altho it is equally true of all men, both Jews, and Gentiles, who are under sin. "No man can," because no man will, "Come to me, except the Father, which hath sent me, draw him." Now therefore, let us all receive con­viction, that our inability to be holy, to forsake our sins, and come to christ by faith, centers in a rebellious will, and makes it evident that all, who cannot come to him, by faith and love, are "Without excuse;" and "Have no cloak for their sin." And as you have heard what it is to come unto Christ; let all be exhorted, and persuaded to accept of his kind invitations, and come unto him: For he says, "Come unto me, all ye that labor and are heavy laden, and ye shall find rest to your souls." "And the spirit and the bride say come. And let him that heareth, say come. And let him that is athirst come. And whosoever will, let him take the water of life freely." And whosoever "Cannot come," and does not accept of this moving invitation, let him know & be assured, & remember, that he is of that number who are characterised in our text, as unwilling, rebellions, and self-destroying sinners. "And ye will not come to me, that ye might have life." "They would not come." And there­fore, I cannot come.