The Pleas of Gospel Impenitents Examined and Refuted, Sermon
Mr. Foxcroft On the PLEAS Of Goſpel-Impenitents.
The Pleas of Goſpel-Impenitents Examin'd & refuted. IN Two SERMONS At The Thurſday-Lecture In Boſton. On Febr. 5. & April 23. 1730.
By THOMAS FOXCROFT, Paſtor to the Old Church.
Publiſh'd by Deſire of ſome of the Hearers.
I do not ſtick to ſay, I had rather be the Author of the ſmalleſt Book that ſhall be inſtrumental to ſave a Soul from Sin & Death, and bring it to Heaven, than of the fineſt piece of Science or Literature in the World.
Rev. Dr. Wright.
BOSTON: Printed by S. KNEELAND, and T. GREEN, for S. GERRISH, in Cornhil. 1730.
The Pleas of Goſpel-Impenitents Examin'd and refuted.
JOHN xv. 22.
—Now they have no Cloke for their Sin.
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.
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 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 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.
That Goſpel-Impenitents have no poſſible Cloke for their Sin, but are of all men the moſt inexcuſable: having none to blame but themſelves, if they periſh at laſt.
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.
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 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 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 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 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.
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!
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: 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 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 them. ‖God doth as truly decree from Everlaſting whether your Land this Year ſhall be Barren or Unfruitful, and juſt how long you ſhall Live in the World, as he hath Decreed whether you ſhall be ſaved or not. And yet you would think that man but a fool that would forbear Plowing and Sowing, and ſay, If God have Decreed that my Ground ſhall bear Corn, it will bear, whether I Plow & Sow, or not. If God have Decreed that I ſhall live, I ſhall live whether I eat or not; but if he have not, it is not eating will keep me alive. Do you know how to anſwer ſuch a man, or do you not? if you do, then you know how to anſwer your ſelves; for the caſe is alike: God's Decree is as peremptory about your Bodies as your Souls. If you do not, then try firſt theſe conclusions upon your Bodies, before you venture to try them on your Souls; ſee firſt whether God will keep you alive without food or raiment, and whether he will give you Corn without tillage and Labour, & whether he will bring you to your Journeys end without your travel or carriage: and if you ſpeed well in this, then try whether he will bring you to Heaven without your diligent uſe of means; and ſit down and ſay, We cannot Sanctifie our ſelves. Baxter's Pref. to Call to Unconverted.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, 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 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 *Exod. 4.21. Joſh. 11.20. Rom. 9.8. & 11.8.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 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.
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 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 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 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 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 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, 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, 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 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 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 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. 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 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 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 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 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 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 Law, and delights in glorifying his Vindictive Juſtice. *The Rev. Author before cited gives us his Tho'ts on this Caſe, in theſe Propoſitions. 1. It is thro' the Glaſs of the Word & Creatures, that in this Life we muſt know God; and ſo according to the Nature of Man, we aſcribe to him Underſtanding and Will, removing all the imperfections that we can, becauſe we are capable of no higher Poſitive conceptions of him. 2. And on the ſame grounds we do (with the Scripture) diſtinguiſh between the Acts of God's VVill, as diverſified from the reſpects, or the Objects, though as to God's Eſſence they are all one. 3. And the boldlier, becauſe that when we ſpeak of Chriſt, we have the more ground for it from his Humane Nature. 4. And thus we ſay, that the ſimple Complacency, Will, or Love of God is to all that is Naturally, or Morally Good, according to the Nature and Degree of its Goodneſs. And ſo he hath pleaſure in the Converſion and Salvation of all, which yet will never come to paſs. 5. And God as Ruler and Lawgiver of the World, had ſo far a practical Will for their Salvation, as to make them a free Deed of Gift of Chriſt and Life, and an Act of Oblivion for all their Sins, ſo be it they will not unthankfully reject it, and to command his Meſſengers to offer this gift to all the World, and perſuade them to accept it. And ſo, he doth all that, as Lawgiver, or Promiſer, belongs to him to do for their Salvation. 6. But yet he reſolveth as Law-giver, that they that will not Turn ſhall Die: And as Judge, when their day of Grace is paſt, he will Execute that Decree. 7. So that he thus unfeignedly willeth the Converſion of thoſe that never will be Converted: but not as Abſolute Lord with the fulleſt efficacious Reſolution, nor as a thing which he reſolveth ſhall undoubtedly come to paſs, or would engage all his power to accompliſh. It is in the Power of a Prince, to ſet a guard upon a Murderer, to ſee that he ſhall not murder and be hanged. But if upon good reaſon he forbear this, and do but ſend to his Subjects, and warn & intreat them not to be Murderers, I hope he may well ſay that he would not have them murder and be hanged; he takes no pleaſure in it, but rather that they forbear, and live. And if he do more for ſome, upon ſome ſpecial reaſon, he is not bound to do ſo by all. —If God were ſo much againſt the death of the Wicked, as that he were reſolved to do all that he can to hinder it, then no man ſhould be condemned: whereas Chriſt telleth you, that few will be ſaved. — Baxter's Call▪ p. 37.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.
Now conſider what I ſay: and the Lord give you Underſtanding in all Things!
AMEN.