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pretence and delusion to say or think, that you are willing to accept of Christ.
2. There is certainly a great deal of difference between a forced compliance and a free willingness. Force and freedom cannot consist together. Now that willingness, whereby you think you are willing to have Christ for a Saviour, is merely a forced thing. Your heart does not go out after Christ of itself, but you are forced and driven to seek an interest in him. Christ has no share at all in your heart; there is no manner of closing of the heart with him. This forced compliance is not what Christ seeks of you; he seeks a free and willing acceptance, Psalm cx. 3. "Thy people shall be willing in the day of thy power." He seeks not that you should receive him against your will, but with a free will. He seeks entertainment in your heart and choice.— And if you refuse thus to receive Christ, how just is it that Christ should refuse to receive you? How reasonable are Christ's terms, who offers to save all those that willingly, or with a good will, accept of him for their Saviour! Who can rationally expect that Christ should force himself upon any man to be his Saviour? Or what can be looked for more reasonable, than that all who would be saved by Christ, should heartily and freely entertain him? And surely it would be very dishonourable for Christ to offer himself upon lower terms.-But I would now proceed,
2dly. To shew that you are not willing to have Christ for a Saviour. To convince you of it, consider,
1. How it is possible that you should be willing to accept of Christ as a Saviour from the desert of a punishment that you are not sensible you have deserved. If you are truly willing to accept Christ as a Saviour, it must be as a sacrifice to make atonement for your guilt. Christ came into the world on this errand, to offer himself as an atonement, to answer for our desert of punishment. But how can you be willing to have Christ for a Saviour from a desert of hell, if you be not sensible that you have a desert of hell? If you have not really deserved everlasting burnings in hell, then the very offer of an atonement for such a desert is an imposition upon you. If you have no such guilt upon you, then the very offer of a satisfaction for that guilt is an injury, because it implies in it a charge of guilt that you are free from. Now therefore it is impossible that a man who is not convinced of his guilt can be willing to accept of such an offer; because he cannot be willing to accept the charge which the offer implies. A man who is not convinced that he has deserved so dreadful a punishment, cannot willingly submit to be charged with it. If he thinks he is willing, it is but a mere forced, feigned business; because in his heart he looks upon himself greatly injured; and
therefore he cannot freely accept of Christ, under that notion of a Saviour from the desert of such a punishment; for such an acceptance is an implicit owning that he does deserve such a punishment.
I do not say, but that men may be willing to be saved from an undeserved punishment; they may rather not suffer it, than suffer it. But a man cannot be willing to accept one at God's hands, under the notion of a Saviour from a punishment deserved from him which he thinks he has not deserved; it is impossible that any one should freely allow a Saviour under that notion. Such an one cannot like the way of salvation by Christ; for if he thinks he has not deserved hell, then he will think that freedom from hell is a debt; and therefore cannot willingly and heartily receive it as a free gift.-If a king should condemn a man to some tormenting death, which the condemned person thought himself not deserving of, but looked upon the sentence as unjust and cruel, and the king, when the time of execution drew nigh, should offer him his pardon, under the notion of a very great act of grace and clemency, the condemned person never could willingly and heartily allow it under that notion, because he judged himself unjustly condemned.
Now by this it is evident that you are not willing to accept of Christ as your Saviour; because you never yet had such a sense of your own sinfulness, and such a conviction of your great guilt in God's sight, as to be indeed convinced that you lay justly condemned to the punishment of hell. You never was convinced that you had forfeited all favour, and was in God's hands, and at his sovereign and arbitrary disposal, to be either destroyed or saved, just as he pleased. You never yet was convinced of the sovereignty of God. Hence are there so many objections arising against the justice of your punishment from original sin, and from God's decrees, from mercy shewn to others, and the like.
2. That you are not sincerely willing to accept of Christ as your Saviour, appears by this, That you never have been convinced that he is sufficient for the work of your salvation. You never had a sight or sense of any such excellency or worthiness in Christ, as should give such great value to his blood and his mediation with God, as that it was sufficient to be accepted for such exceeding guilty creatures, who have so provoked God, and exposed themselves to such amazing wrath. Saying it is so, and allowing it be as others say, is a very different thing from being really convinced of it, and a being made sensible of it in your own heart. The sufficiency of Christ depends upon, or rather consists in his excellency. It is because he is so excellent a person that his blood is of sufficient value to atone for sin, and it is hence that his obedience is so worthy in God's sight; it is also
hence that his intercession is so prevalent; and therefore those that never had any spiritual sight or sense of Christ's excellency, cannot be sensible of his sufficiency.
And that sinners are not convinced that Christ is sufficient for the work he has undertaken, appears most manifestly when they are under great convictions of their sin, and danger of God's wrath. Though it may be before they thought they could allow Christ to be sufficient, (for it is easy to allow any one to be sufficient for our defence at a time when we see no danger,) yet when they come to be sensible of their guilt and God's wrath, what discouraging thoughts do they entertain! How are they ready to draw towards despair, as if there were no hope or help for such wicked creatures as they! The reason is, They have no apprehension or sense of any other way that God's majesty can be vindicated, but only in their misery. To tell them of the blood of Christ signifies nothing, it does not relieve their sinking, despairing hearts. This makes it most evident that they are not convinced that Christ is sufficient to be their Mediator.-And as long as they are unconvinced of this, it is impossible they should be willing to accept of him as their Mediator and Saviour. A man in distressing fear will not willingly betake himself to a fort that he judges not sufficient to defend him from the enemy. A man will not willingly venture out into the ocean in a ship that he suspects is leaky, and will sink before he gets through his voyage.
3. It is evident that you are not willing to have Christ for your Saviour, because you have so mean an opinion of him, that you durst not trust his faithfulness. One that undertakes to be the Saviour of souls had need be faithful; for if he fails in such a trust, how great is the loss! But you are not convinced of Christ's faithfulness; as is evident, because at such times as when you are in a considerable measure sensible of your guilt and God's anger, you cannot be convinced that Christ is willing to accept of you, or that he stands ready to receive you, if you should come to him, though Christ so much invites you to come to him, and has so fully declared that he will not reject you, if you do come; as particularly, John vi. 37. "Him that cometh to me, I will in no wise cast out." Now, there is no man can be heartily willing to trust his eternal welfare in the hands of an unfaithful person, or one whose faithfulness he suspects.
4. You are not willing to be saved in that way by Christ, as is evident, because you are not willing that your own goodness should be set at nought. In the way of salvation by Christ, men's own goodness is wholly set at nought; there is no account at all made of it. Now you cannot be willing to be saved in a way wherein your own goodness is set at nought, as is evident, since you make much of it yourself. You make much of your
prayers and pains in religion, and are often thinking of them; how considerable do they appear to you, when you look back upon them! And some of you are thinking how much more you have done than others, and expecting some respect or regard that God should manifest to what you do! Now, if you make so much of what you do yourself, it is impossible that you should be freely willing that God should make nothing of it. As we may see in other things; if a man is proud of a great estate, or if he values himself much upon his honourable office, or his great abilities, it is impossible that he should like it, and heartily approve of it, that others should make light of these things and despise them.
Seeing therefore it is so evident, that you refuse to accept of Christ as your Saviour, why is Christ to be blamed that he does not save you? Christ has offered himself to you, to be your Saviour in time past, and he continues offering himself still, and you continue to reject him, and yet complain that he does not save you. So strangely unreasonable, and inconsistent with themselves, are gospel sinners!
But I expect there are many of you that still object. Such an objection as this, is probably now in the hearts of many here present.
Object. If I am not willing to have Christ for my Saviour, I cannot make myself willing.—But I would give an answer to this objection by laying down two things, that must be acknowledged to be exceeding evident.
1. It is no excuse, that you cannot receive Christ of yourself, unless you would if you could. This is so evident of itself, that it scarce needs any proof. Certainly if persons would not if they could, it is just the same thing as to the blame that lies upon them, whether they can or cannot. If you were willing, and then found that you could not, your being unable would alter the case, and might be some excuse; because then the defect would not be in your will, but only in your ability. But as long as you will not, it is no matter, whether you have ability or no ability.
If you are not willing to accept of Christ, it follows that you have no sincere willingness to be willing; because the will always necessarily approves of, and rests in its own acts. To suppose the contrary, would be to suppose a contradiction: it would be to suppose that a man's will is contrary to itself, or that he wills contrary to what he himself wills. As you are not willing to come to Christ, and cannot make yourself willing, so you have no sincere desire to be willing; and therefore may most justly perish without a Saviour. There is no excuse at all for you; for say what you will about your inability, the seat of your blame lies in your perverse will, that is an enemy to the Saviour. It is in
vain for you to tell of your want of power, as long as your will is found defective. If a man should hate you, and smite you in the face, but should tell you at the same time, that he hated you so much, that he could not help choosing and willing so to do, would you take it the more patiently for that? Would not your indignation be rather stirred up the more?
2. If you would be willing if you could, that is no excuse, unless your unwillingness to be willing be sincere. That which is hypocritical, and does not come from the heart, but is merely forced, ought wholly to be set aside, as worthy of no consideration; because common sense teaches, that what is not hearty but hypocritical is indeed nothing, being only a shew of what is not; but that which is good for nothing, ought to go for nothing. But if you set aside all that is not free, and call nothing a willingness, but a free hearty willingness, then see how the case stands, and whether or no you have not lost all your excuse for standing out against the calls of the gospel. You say you would make yourself willing to accept if you could; but it is not from any good principle that you are willing for that. It is not from any free inclination, or true respect to Christ, or any love to your duty, or any spirit of obedience. It is not from the influence of any real respect, or tendency in your heart, towards any thing good, or from any other principle than such as is in the hearts of devils, and would make them have the same sort of willingness in the same circumstances. It is therefore evident, that there can be no goodness in that would be willing to come to Christ: And that which has no goodness, cannot be an excuse for any badness. If there be no good in it, then it signifies nothing, and weighs nothing, when put into the scales to counterbalance that which is bad.
Sinners therefore spend their time in foolish arguing and objecting, making much of that which is good for nothing, making those excuses that are not worth offering. It is in vain to keep making objections. You stand justly condemned. The blame lies at your door: Thrust it off from you as often as you will, it will return upon you. Sew fig-leaves as long as you will, your nakedness will appear. You continue wilfully and wickedly rejecting Jesus Christ, and will not have him for your Saviour, and therefore it is sottish madness in you to charge Christ with injustice that he does not save you.
Here is the sin of unbelief! Thus the guilt of that great sin lies upon you! If you never had thus treated a Saviour, you might most justly have been damned to all eternity: it would but be exactly agreeable to your treatment of God. But besides this, when God, notwithstanding, has offered you his own dear Son, to save you from this endless misery you had deserved, and not only so, but to make you happy eternally in the enjoyment of