point; more especially because it is confirmed by the strongest declarations of Holy Writ. God himself has told us, that without Christ we can do nothings ; that we cannot, of our- selves, even speak a good word11 ; nay, that we have not suffi- ciency even to think a good thought1: that " God must give us both to will and to dok." If then " our sufficiency even for these things must be of God," how much more must a Divine influence be necessary in order to our coming fully and habitually to Christ, as the life and strength of our souls !]
We must not however be satisfied with establish- ing this doctrine ; for,
III. It is liable to abuse; and therefore we will guard it- It is abused as much as any doctrine whatever ; 1. By the ignorant and ungodly —
[When we tell them how they must come to Christ, and devote themselves to his service, they excuse themselves by saying that they cannot : and thus, in fact, they cast all the blame of their condemnation upon God, instead of taking it to themselves. But the impotency of which they complain is no excuse for them. Before they conclude themselves to be blameless, let them inquire, whether they do all that they can ; whether they read, and meditate, and pray, and watch, and strive as much as they can ? If they do not improve aright the strength they have, what reason have they to com- plain that God has not given them more ? They will not so much as " frame their doings to turn unto the Lord :" and therefore they are as deserving of punishment, as if they had had all the power in their own hands : if they be not faithful in the few things which they have, there is no reason to think that they would have been faithful in more, if more had been committed to them. With this accords our Lord's own inter- pretation of such excuses, and the sentence he will pronounce on those who offer them1: instead of standing excused before God, they will be condemned as wicked and unprofitable servants.
But such excuses are indeed the greatest aggravation of their guilt : for they amount only to this ; " I love sin so much, that I cannot renounce it; and hate God so much, that I cannot bring my mind to love and serve him." And how would such an excuse sound in a court of judicature on behalf of a murderer? This man hates his fellow-creatures to such a degree, that he cannot help murdering them whenever he
R John xv. 5. h Matt. xii. 34. and 1 Cor. xii. 3.
1 2 Cor. iii. o. k Phil. ii. 13. ' Matt. xxv. 24—30.
1640. man's inability TO COME TO CHRIST. 893
can get them within his reach ? Would the people say, ' Poor man, he ought not to be punished, for he cannot help it ? ' Would they not rather think, that the wickedness of his disposition was the greatest aggravation of his guilt, and that it would be the height of injustice to let him pass unpunished? The cases are altogether parallel: the conduct of each pro- ceeds from his own depravity : and in either case increases, rather than diminishes, their desert of condemnation.]
2. By many professors of religion —
[Strange as it may seem, we must confess that there are many professors of religion who abuse most shamefully the doctrine of the text : I allude to Antinomian professors, who, when warned of their state, will plead their weakness in extenuation of their guilt, and will cast the blame on God, just as the ungodly themselves are wont to do. But if there be any people under heaven more offensive to God than others, surely these must be they. The ignorant and ungodly are quite innocent, when compared with these. Truly the excuses of an Antinomian professor are little short of blas- phemy. O that all of that description might consider the fallacy and impiety of their pleas ! But we would hope that no such professor is in this place : if however there should be one, we must declare unto him, that, whatever excuse he may make for his sinful practices or neglects, " he deceiveth his own soul, and his religion is vain." If God indeed were un- willing to help him, there might be some justice in his pleas. But who will dare to cast such a reflection upon him? The fault is only in the depraved wills of men : " Ye will not come unto me, that ye might have life." Let none then presume to charge God foolishly : if ever we would be right in his sight, we must trace all good to him, all evil to ourselves.]