(2.) Those that believe with a true and lively faith have it not from themselves, but from God, and that by virtue of his election. And so in both these instances is that of the prophet verified : Hosea xiii. 9, ' 0 Israel, thou hast destroyed thyself, but in me is thy help/ That God vouchsafeth this benefit to any, it is grace ; for all others who are passed by, there is a concomitant unworthiness, which is justly chargeable upon themselves, and leaveth no blemish on God's counsels and decrees.
First, That it is long of themselves that any miss of the grace of the gospel.
1. They have a like favour in the outward means and offers as the elect have; for both are called, as in the text. God offereth them mercy, not as elect, but as sinners and miserable. Now, when God hath set open the door to sinners, and tendered them mercy when they deserved misery, and so brings home life to their own doors, and leaves it merely to the acceptance or refusal of their wills, surely the call should prevail with them more than it doth. They have the same favour with the elect ; it is the same God, the same heaven, the same Christ, and the same promise that is set before all. Is not Christ and life offered to you as well as them ? Now the very offer should be a comfortable intimation to us. It was taken as a ground of hope to the blind man that Christ would heal him : ' Arise, be of good comfort, he calleth thee,' Mark x. 49. God by calling offereth a remedy, which, if we neglect and despise, who is in fault ? It is our own blame, and will be our condemnation : Heb. ii. 3, ' How shall we escape, if we neglect so great salvation ? ' God by his call bringeth salvation to our doors, leaving it at our choice, and we will not accept of it ; what is this but obstinacy and rebellious contempt ? If we had never heard of Christ, nor by such a lively dispensation as might awaken our thoughts, it were then another matter ; but when light shineth round about us, and would fain break in, and we shut our hearts against it because of those poor inconsiderable pleasures we find in it sin, is obstinate infatuation.
2. God's call is earnestly and affectionately managed, by warning, teaching, and persuading : 2 Cor. v. 20, ' We pray you in Christ's stead
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to be reconciled to God ; ' Col. i. 28, ' Whom we preach, warning every man, and teaching every man in all wisdom, that we may pre- sent every man perfect in Christ Jesus.' When God giveth such skill and will, such compassion and diligence to his messengers, should it not be noted ? They warn of danger, teach, and mind of duty. God's call is so affectionate, that it is compared to the clucking of a hen, Mat. xxiii. 37. Now what would you have God to do ? To force you by his absolute constraining power, and, whether you will or no, drive you out of your flesh-pleasing course ? Consider how unbeseeming it is to the wisdom of God that men should be holy by necessity, and not by choice ; then goodness would be a natural, not a moral perfection, as burning is to fire ; and it were no more praiseworthy to mind heavenly things than it is for a spark to fly upwards, or to be humble and lowly in spirit than for a stone to move downward. Therefore when God doth entreat and importune you to accept of his grace, what would you more ?
3. Besides the call, there are certain means appointed by God in order to their salvation, which certainly they are bound to use, otherwise their omission were not their sin. Now, if they will not apply their minds to meet with God in his appointed means, the fault is their own, and so their punishment just. Certainly it is the duty of carnal men diligently to hear the word ; and God justly forsaketh them if they re- fuse this help : Acts xiii. 46, ' Since ye put away the word of God from you, ye judge yourselves unworthy of eternal life;' that is, become unworthy and incapable of receiving benefit by the gospel, and that in the conviction of their own consciences. God justly forsaketh them that part with him at the outer door, and shut out the light of the word, and will not hear what is for their eternal comfort and benefit. Certainly it is the duty of carnal men to desire, ask, seek God's regen- erating grace. If it be not worth the asking, it is worth nothing: Mat. vii. 8, ' For every one that asketh, receiveth ; and he that seeketh, findeth ; and to him that knocketh, it shall be opened.' Surely this is the way of obtaining, viz., by prayer with constancy and importunity for what is necessary for us. Now, if men will not ask, why should God give ? Certainly it is the duty of carnal men to avoid impedi- ments ; not to strengthen their chain, and make their clog more sore and heavy, and make their conversion more difficult ; as it is, the more you are biased by a sinful inclination, and suffer it to grow upon you. Either vainglory : John v. 44, ' How can ye believe, that receive hon- our one of another, and seek not the honour that cometh from God only ? ' Or voluptuous living : Luke viii. 14, ' And that which fell among thorns are they, who, when they have heard, go forth, and are choked with cares and riches, and the pleasures of this life, and bring no fruit to perfection.' Or by worldly cares and desires : 1 John ii. 15, ' Love not the world, neither the things that are in the world : if any man love the world, the love of the Father is not in him.' Now if they gratify what they should crucify, and indulge these corruptions, and feed them rather than mortify them, where must or where will the blame of them lie, on God or men ? On themselves, who will not ' frame their doings to turn to the Lord,' Hosea v. 4. They do not put themselves in a way to bridle and retrench their lusts. Further, they