the day of his power, and saying also, that sinners may come to Christ if they will, that they are under no natural inability, and that the only obstacle is opposition of heart? If nothing more is done in a day of divine power, when a sinner is drawn to Christ, than to remove his opposition of heart, and give him. a willing mind, then it is evident that nothing else is wanting in the sinner, but a willing mind. And yet it may be true, as is indeed taught in the scriptures, that he will continue to want this, that is, continue voluntarily opposed to coming to Christ, till humbled and renewed by divine power. Such according to scripture is the moral depravity of sinners, that if left to themselves, they will never come unto Christ that they may have life, though under no natural inability. However capable they may be, considered as rational and moral beings, of coming to Christ, and of complying with the conditions of salvation, yet there is not such an heart in them. Hence the necessity of a merciful, divine influence, and the perfect consistence of this with the doctrine of a free offer of salvation to sinners, and their criminality in refusing to accept it.

2. From what has been said on this subject, we see that God may be true and sincere in the invițations of the gospel, though he sees that many will not comply, but will reject the offered mercy and perish. Some have professed to find difficulty in seeing this. But if, indeed, in the case of those who perish, the reason of their not accepting of the offered salvation, and the only reason fairly assignable by them be, as we have shewn their unwillingness, surely the offer may be as sincere and benevolent as if it were accepted. It would be unreasonable to suppose that, in order to be sincere in offering a favor to any person, we must know that he will receive it. It is sufficient if we offer it upon conditions, which he has natural power to perform.

Neither is it necessary to sincerity of offer, that we should use any special means to render him willing to receive it, were we able. It is sufficient, if we design to fulfil our part of the engagement, in every instance where the condition is complied with. In respect to the invitations of the gospel, they may be considered as stating to sinners their duty, with the consequences of their performing or neglectingGod may invite and command sinners to come to Christ, and submit themselves to him, because it is their duty so to do; and may state to them in the fullest manner the danger of refusing, and the happy consequences of complying; nor can the divine sincerity in such a statement be affected one way or the other, by the conduct of those to whom it is made. Christ may be as true and sincere, in the declaration," him that cometh unto me I will in no wise cast out," though he knows but a few will come, as if he supposed that many or that all would do it. It is sufficient, if it be his real design, to make good his promise, by receiving all who actually come.

But it is enquired by some, what advantage is there in offering salvation to all, unless it be designed to bring them to a compliance? I answer: if we could conceive of no advantage in it, still, as God actually does it, and commands it to be done in the preaching of the gospel, it would become us to presume, that there are reasons, arising from the nature of the divine government, and to doubt of it would be impiously charging God with folly. But there are very obvious and important reasons why the offer of salvation should not be confined to the elect, but should extend to all under the gospel. I will mention a few.

First, Those who will comply with the invitations of the gospel, being appointed in the counsels of God, to be made willing in the day of his power, live promiscuously with others, and cannot be known by men, till they are distinguished by an actual compli

ance. The gospel therefore cannot be preached to them, unless it be preached to all. But it is important that it should be preached to them, and that in connection with others, being addressed indiscriminately, that it may appear, that they are naturally no more disposed to comply than others; and that there is no difference, till they are made to differ by efficacious grace. And this will appear the more strikingly to them, and the sovereignty of divine grace, by which they are distinguished, be the more realized, when they see others under the same advantages with themselves, living and dying in a rejection of the gospel, and bringing on themselves an aggravated ruin. Thus they see what themselves would have been, had they not been distinguished by sovereign grace, and made willing in the day of divine power. Thus they learn more of themselves, of creatures, and of God; and are thereby prepared to be more humble, and more animated in ther praise of sovereign grace.

Secondly, In consequence of the offer of salvation. to those who perish, they are left without any cloak for their sin; they will be peculiarly without excuse, and the justice of God, in their destruction, will be on that account the more conspicuous. It will appear by this, that mankind are so fixed in their rebellion, are such obstinate opposers and enemies of God, and his holy kingdom, that they are disposed constantly, and with all their hearts, to reject mercy and salvation, though freely offered to them through Christ. This will bring to the view of creatures the true nature of sin, the exceeding wickedness and obstinacy of the hearts of mankind, and evince the justice and propriety of the awful sentence pronounced upon the wicked at the great day. It will evince also, that the destruction of those who perish under the gospel is of themselves, that nothing could have prcvented their salvation, and brought destruction upon them--no decree of heaven-nor Satan-nor any of

their fellow men-nor any outward circumstances and temptations of this world, had they not with all their hearts rejected the gospel, and constantly refused to accept the salvation which was offered to them, for which sin and folly there cannot be the least possible excuse. They will therefore be condemned in their own consciences, and God will be gloriously just. We must add also, that in this way, the love of God, or his goodness in giving his Son to die for mankind, will appear more wonderful. The love of God is especially commended in giving his Son to die for men, while they were yet sinners; and it appears great and marvellous in proportion to the unworthiness of the beings towards whom it is exercised.

But the unworthiness and vileness of mankind, and the desperately evil nature of sin, appear no where, with such palpable and glorious evidence, as in men's finally rejecting Christ and his salvation.

It must have been great love in God to give his Son, had he seen that men would receive him as their Prince and Saviour with one consent. But how much more astonishing is that love and grace, which could provide a Saviour of infinite dignity and worthiness, for beings, who were seen to be such monsters of pride and ingratitude, as to treat him with scorn and contempt.

3. If the offers of the gospel are indiscriminate and free; if sinners are under no natural inability to come to Christ, then they are proper subjects of exhortation and command. And it is fit and proper that the ministers of the gospel should state to them their duty, as they are commanded to do with the consequence of complying or refusing-and that whether they will hear or forbear. I shall therefore, as proper in the improvement of this subject, address directly to all present the invitation of the gospel. The invitation of Christ is, "Come unto me," Ꮓ

and he declares in our text, "Him that cometh to me I will in no wise cast out." The invitation is to all present. It is to those of you, my hearers, who love the Lord in sincerity, and who have come unto him. The invitation to such is to continue coming. To come unto him at all times, trusting in him and casting your cares upon him. It is to you, if such there be, who are convinced of your sin and guilt, and of your danger of endless ruin, and are disposed to enquire, what you must do to be saved. To such the

and

reply or direction of Christ in the gospel is, " Come unto me"-"I am the way the truth and the life.” "Ye will not come unto me that ye might have life.” "Him that cometh to me I will in no wise cast out.' Even to those of you also, who are careless stupid, is the invitation addressed, to you who make a mock of sin, who cast off fear, and restrain prayer -who treat with neglect and contempt the word and ordinances of God-profane his sabbaths-blaspheme his name ridicule and despise his followers, and who have all your lives, been saying by your practice, "Who is the Lord that we should serve him? and what profit shall we have if we pray unto him?" To you (amazing condescension and forbearance!) is the invitation repeated, this day, by God, in the gospel of his Son to turn to the Lord and enjoy the greatest good-to come unto Christ that ye may have life. It is your duty to come-nor is there any thing to prevent, but your wicked opposition of heart. If you come unto him, in the manner which has been described, you shall have life; if not, an aggravated destruction. Whether you will now hear and consider, is known to God only. It may be, that he has designed that you should have the invitation of the gospel set before you this day, and that you should be left to yourselves under it, left to an increased degree of hardness and guilt. Or it may be, that he will accompany it with the energy of his spirit, to impress upon you a sense of your danger