The Pleas of Gospel Impenitents Examined and Refuted, Sermon 2

The Pleas of Gospel Impenitents Examined and Refuted · Sermon 2

p. 37SERMON II.

I come now to the next Thing,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But I paſs now to ſay,

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

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

Let it now be added,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But I proceed to another Reflection.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FINIS.

ERRATA. Page 49. line 18. r. reproved.

End of the text · Thomas Foxcroft, The Pleas of Gospel Impenitents Examined and Refuted (1730)