mankind are led to prohibit many kinds of wickedness by human laws; and that is a great restraint. God hath set up a church in the world, made up of those who, if they are answerable to their profession, have the fear and love of God in their hearts; and they, by holding forth revealed light, by keeping up the ordinances of God, and by warning others, are a great restraint to the wickedness of the world.

In all these things, the restraining grace of God appears. It is God's mercy to mankind, that he has so ordered their state, that they should have so many things, by fear and a regard to their own interest, to restrain their corruptions. It is God's mercy to the world, that the state of mankind here differs from the state of the damned in hell; where men will have none of these things to restrain them. The wisdom of God, as well as the attributes of his grace, greatly appear in thus disposing things for the restraining of the wickedness of men.

(2.) God greatly restrains the corruptions of men by his providence towards particular persons; by placing men in such circumstances as to lay them under restraints. And to this it is of ten owing that some natural men never go such lengths in sinning, or are never guilty of such atrocious wickedness as some others, that Providence has placed them in different circumstances. If it were not for this, many thousands of natural men, who now live sober and orderly, would do as Pharaoh did. The reason why they do not, is, that providence has placed them in different circumstances. If they were in the same circumstances as Pharaoh was in, they would do as he did. And so, if in the same circumstances as Manasseh, as Judas, or Nero. But Providence restrains their corruptions, by putting them in such circumstances, as not to open such a door or outlet for their corruption, as he did to them. So some do not perpetrate such horrid things, they do not live such horribly vicious lives as some others, because Providence has restrained them, by ordering that they should have a better education than others. Providence has ordered that they should be the children of pious parents, it may be, or should live where they should enjoy many means of grace; and so Providence has laid them under restraints. Now this is restraining grace; or the attribute of God's grace exercised in thus restraining persons.

And oftentimes God restrains men's corruptions by particular events of providence. By particular afflictions they are brought under, or by particular occurrences, whereby God does, as it were, block up men's way in their course of sin, or in some wickedness that they had devised, and that otherwise they would perpetrate. Or something happens unexpected to hold men back from that which they were about to commit. Thus God restrained David by his providence from shedding blood, as he intended to do. "Now, therefore, my Lord, as the Lord liveth,

and as thy soul liveth, seeing the Lord hath withholden thee from coming to shed blood, and from avenging thyself with thine own hand?" (1 Sam. xxv. 26.) God withheld him from it in no otherwise, than by ordering it so in his providence that Abigail should come and by her wisdom should cool, pacify, and persuade him to alter his purpose. See ver. 32, 33, 34.

5. Godly persons are greatly indebted to restraining grace, in keeping them from dreadful acts of sin. So it was in that instance of David, just mentioned. Even godly persons, when God has left, and has not restrained them, have fallen into dreadful acts of sin. So did David, in the case of Uriah, and Lot, and Peter. And when other godly persons are kept from falling into such sins, or much worse sins than these, it is owing to the restraining grace of God. Merely having a principle of grace in their hearts, or merely their being godly persons, without God's presence to restrain them, will not keep them from great acts of sin. That the godly do not fall into the most horrid sins that can be conceived of, is owing not so much to any inconsistence between their falling into such sins, and the having a principle of grace in the heart, as it is owing to the covenant mercy of God, whereby he has promised never to leave nor forsake his people, and that he will not suffer them to be tempted above what they are able; but with the temptation will make a way for them to escape. If saving grace restrains men from great acts of sin, this is owing to God who gives such exercise of grace at that time when the temptation comes that they are restrained.

Let not the godly therefore be insensible of their obligations to the restraining grace of God. Though they cannot be said to be enemies to God, because a principle of enmity does not reign; yet they have the very same principle and seed of enmity in them, though it be mortified. Though it be not in reigning power, yet it has great strength; and is too strong for them, without God's almighty power to help them against it. Though they be not enemies to God, because they have a principle of love; yet their old man, the body of sin and death that yet remains in them, is a mortal enemy to God. Corruption in the godly, is not better than it is in the wicked; but is of as bad a nature every whit, as that which is in a mortal enemy to God. And though it be not in reigning power; yet it would dreadfully rage were it not for God's restraining grace.

God gives his restraining grace to both natural and godly men; but there is this difference; he gives his restraining grace to his children in the way of covenant mercy: it is part of the mercy promised in his covenant. God is faithful, and will not leave them to sin in the like manner as wicked men do; otherwise they would do every whit as bad.-Let not therefore the godly attribute it to themselves, or merely to their own goodness.

that they are not guilty of such horrid crimes as they hear of in others: let them consider it is not owing to them, but to God's re straints. Thus all, both godly and ungodly, may learn from this doctrine, their great obligations to the restraining grace of God.

SECTION VII.

Why natural Men are not willing to come to Christ, and their dreadful condition.

HENCE We may learn the reason why natural men will not come to Christ: they do not come because they will not come. Ye WILL not come to me, that ye might have life, John v. 40. When we say that natural men are not willing to come to Christ, it is not meant that they are not willing to be delivered from hell; for without doubt, no natural man is willing to go to hell. Nor is it meant, that they are not willing that Christ should keep them from going to hell. Without doubt natural men under awakenings often greatly desire this. But this does not argue that they are willing to come to Christ: for, notwithstanding their desire to be delivered from hell, their hearts do not close with Christ, but are averse to him. They see nothing in Christ wherefore they should desire him; no beauty nor comeliness to draw their hearts to him. And they are not willing to take Christ as he is: they would fain divide him. There are some things in him that they like, and others that they greatly dislike: but consider him as he is, and as he is offered to them in the gospel, and they are not willing to accept of Christ; for in doing so, they must of necessity part with all their sins; they must sell the world, and part with their own righteousness. But they had rather, for the present, run the venture of going to hell, than do that. When men are truly willing to come to Christ, they are freely willing. It is not what they are forced and driven to by threatenings; but they are willing to come, and choose to come without being driven. But natural men have no such free willingness; but on the contrary have an aversion. And the ground of it is that which we have heard, viz. That they are enemies to God. Their having such a reigning enmity against God, makes them obstinately refuse to come to Christ. If a man is an enemy to God, he will necessarily be an enemy to Christ too; for Christ is the Son of God; he is infinitely near to God, yea has the nature of God, as well as the nature of man. He is a saviour appointed of God; he anointed him, and sent him into the world. And in performing the work of redemption, he wrought the works of God; always did those things that pleased him; and all that he does as a saviour, is to his glory. And one great thing he aimed at in redemption, was to deliver them from their idols, and bring them to God. The case being so, and sinVOL. VII.

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ners being enemies to God, they will necessarily be opposite to coming to Christ; for Christ is of God, and as a saviour seeks them to bring them to God only; but natural men are not of God, but are averse to him.

Hence we see, how dreadful is the condition of natural men. Their state is a state of enmity with God. If we consider what God is, and what men are, it will be easy for us to conclude that such men as are God's enemies, must be miserable. Consider, ye that are enemies to God, how great he is. He is the eternal God who fills heaven and earth, and whom the heaven of heavens cannot contain. He is the God that made you; in whose hand your breath is, and whose are all your ways; the God in whom you live, and move, and have your being; who has your soul and body in his hands every moment.

You would look on yourself as in very unhappy circumstances, if your neighbours were all your enemies, and none of your fellow-creatures were your friends. If every body were set against you, and all despised and hated you, you would be ready to think, you had better be out of the world than in it. But if it be such a calamity to have enmity maintained between you and your fellow-creatures, what is it, when you and the almighty God are enemies? What avails either the friendship or enmity of your neighbours, poor worms of the dust, in comparison of the friendship or cnmity of the great God of heaven and earth? Consider,

1. If you continue in your enmity a little longer, there will be a mutual enmity between God and you to all eternity. God will appear to be your dreadful and irreconcilable enemy. If you should die an enemy to God, there will be no such thing as any reconciliation after death. God will then appear to you in hatred, without any love, any pity, and any mercy at all. As you hate God, he will hate you. And that will be verified of you,-My soul loathed them, and their soul abhorred me, Zech. xi. S. And then God will be your enemy for ever. If you be not reconciled so as to become his friend in this life, God never will become your friend after death. If you continue an enemy to God till death, God will continue an enemy to you to all eternity. You will have no mediator offered you: there will be no day's man betwixt you. So that it becomes you to consider what it will be to have God your enemy to all eternity, without any possibility of being reconciled.

Consider, what will it be to have this enmity to be mutual, and maintained for ever on both sides. For as God will for ever continue an enemy to you, so you will for ever continue an enemy to God. If you continue God's enemy until death, you will always be his enemy. And after death your enmity will have no restraint, but it will break out and rage without control. When you come to be a firebrand of hell, you will be so in two respects,

viz. As you will be full of the fire of God's wrath; and as you will be all on a blaze with spite and malice towards God. You will be as full of the fire of malice, as you will with the fire of divine vengeance, and both will make you full of torment. Then you will appear as you are, a viper indeed. You are now under great disguise; a wolf in sheep's clothing: but then your mask will be pulled off; you shall loose your garments, and walk naked, Rev. xvi. 15. Then will you vent your rage and malice in fearful blasphemies. That same tongue, to cool which you will wish for a drop of water, will be eternally employed in cursing and blaspheming God and Christ. And that not from any new corruption being put into your heart; but only from God's withdrawing his hand from restraining your old corruption. And what a miserable way will this be of spending your eternity.

2. Consider, what will be the consequence of a mutual enmity between God and you, if it be continued. Though hitherto you have met with no very great changes, yet they will come. After a little while, dying time will come; and then what will be the consequence of this enmity? God, whose enemy you are, has the frame of your body in his hands. Your times are in his hand; and he it is that appoints your bounds. And when he sends death to arrest you, to change your countenance, to dissolve your frame, and to take you away from all your earthly friends, and from all that is dear and pleasant to you in the world; what will be the issue? Will not you then stand in need of God's help? Would not he be the best friend in such a case, worth more than ten thousand earthly friends? If God be your enemy then, to whom will you betake yourself for a friend? When you launch forth into the boundless gulf of eternity, then you will need some friend to take care of you; but if God be your enemy, where will you betake yourself? Your soul must go naked into another world in eternal separation from all worldly things: and your soul will not be in its own power to defend, or dispose of itself. Will you not then need to have God for a friend, into whose hands you may commend your spirit? But how dreadful will it be, to have God your enemy!

The time is coming when the frame of this world shall be dissolved. Christ shall descend in the clouds of heaven, in the glory of his Father; and you, with all the rest of mankind, must stand before his judgment-seat. Then what will be the consequence of this mutual enmity between God and you! If God be your enemy, who will stand your friend? Now, it may be, it does not appear to be very terrible to you to have God for your enemy; but when such changes as these are brought to pass, it will greatly alter the appearance of things. Then God's favour appear to you of infinite worth. They, and they only, will then appear happy, who have the love of God: and then you will know that God's enemies are miserable.-But under this head. consider more particularly several things.

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