First Inftance, is that in the first chap- SERM, ter of the Epistle to the Romans, where we XIII. read of fome perfons whom God is faid to have given up to uncleanness, ver. 24. to vile affections, ver. 26, and to a reprobate mind, ver. 28.

But, the folution of this will be very eafy to any one, who looks into the context and immediate connexion of those feveral expreffions, For the perfons there spoken of are first represented as abandoning themfelves to the blackest and most aggravated fins, and then follows that ftate of dereliction, not as the occafion of their wickedness, but as its punishment. Thus, particularly, at the 23d verfe, they are faid to have changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed, beafts, and creeping things; and then we read, ver. 24. that therefore God alfo gave them up to uncleanness. So again, vér. 25. 'tis faid, that they changed the truth of God into a lie, and worshipped and ferved the creature more than the Creator; and then it follows (ver. 26) for this caufe God gave them up to vile affections, i. e. to their own wicked inclinations and defires. And, laftly, in the 28th verse, it is added, that even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind.

X 4

From

SERM, From all which it is evident, that their XIII. wickedness was from themselves, and that they first fhewed themselves obftinate and irreclaimable, before God gave them up to the corruption and impurity of their depraved nature. And, can it be thought hard or unjust, that they should be forsaken of God, who will not be governed or directed by him. This is but the beginning of their punishment, and it cannot be severe, if, instead of being inftantly cut off, and referved in everlasting chains under darknefs unto the judgment of the great day, they be fuffered for a while to continue upon earth, as veels of wrath fitted to deftruction. Their example may ferve us as a caution that we run not to the fame excess of riot, abufing that measure of grace we have received, and turning it to wantonness. But, it may not be perverted to charge God with iniquity, who has not APPOINTED us to wrath, but to obtain falvation by our Lord Jefus Chrift. A

Second inftance of this kind, is taken from 2 Theff. ii. 11. where there are fome perfons spoken of, to whom it is threatened, that God should fend them strong delufion, that they should believe a lie.

From the foregoing part of the chapter, it is evident, that this delufion was to be introduced and propagated by fome one or more deceivers, not authorized by God, or

commif

commiffioned to that purpose, but in direct SER M. oppofition to his will, and violation of his XIII. laws, called, for that reason, the man of fin, and fon of perdition, who oppofeth and exalteth himself above all that is called God, or that is worshipped. When therefore, in the Text above-mentioned, God is faid to fend this ftrong delufion, we can only understand that he would fuffer fuch deceivers to prevail and profper, and neither cut them off by fwift and immediate deftruction, nor hinder the fpreading of their error by the illumination of his Holy Spirit.

This inded might be thought harsh and fevere, if the perfons to whom that illumination is denied, were perfons of a docile and ingenuous difpofition, fincerely defirous of truth, and heartily disposed to embrace it, when discovered and made known to them. But their character is quite oppofite. They were men refractory and perverfe, they were fond of error, and hated to be better informed; they received not the love of the truth that they might be faved. And for this caufe (fays the Apostle) God fhall fend them Strong delufions, that they should believe a lie, that they all might be damned, who believed not the truth, but had pleafuae in unrighteoufness. So that here again the withdrawing of the Spirit was the punishment of their iniquity, their incapacity wa penal and judicial, and not the real caufe, but the effect of their fin.

Thirdly,

SERM. Thirdly, The laft inftance to be produced, XIII. advances ftill higher than any of the for

mer, and not only charges God as the indirect Author of fin, by with-holding a principle of holiness and virtue, but directly as difpofing men to do evil, by infufing a principle of vice and wickedness. And that is the example of Pharoah King of Egypt, of whom God himself told Mofes, Exod. x. 1. that he had hardened his heart. Nor is it only faid historically that God did thus harden his heart, but fometimes prophetically too, as Exod. iv. 21. I will bar, den his heart, that he shall not let the people go; and again, chap. vii. 3. I will harden Pharaoh's heart, and multiply my figns and my wonders in the land of Egypt. Which may be thought to look as if the hardening of Pharaoh's heart were a thing purposed and intended, not any way chofen or af fected by himself, but inevitably impofed upon him by the fuperior will and decree of his Creator, and merely for the manifesting of his own omnipotence, according to that other paffage in Exod. ix. 16. which is referred to by the Apoftle, Rom. ix. 17. And in very deed for this caufe have I raised thee up, for to fhew in thee my power, and that my name may be declared throughout all

the earth.

But, that this inftance likewise is no way different from the former, but fairly capable

of

of the like folution, will easily appear to SERM, any one who fhall attentively confider the XIII. whole hiftory of that matter. For, first of all, it is as well predicted that Pharaoh fhould detain the Ifraelites, through his own crime and obftinacy, as it is that God would harden his heart. Thus, Exod. iii, 19. I am fure that the King of Egypt will not let you go, no, not by a mighty hand. And to the fame purpofe is that of Mofes to Pharaoh himself, Exod. ix. 30. As for thee and thy fervants, I know that ye will not fear the Lord God.

Accordingly it is obfervable, that, under feveral of the Plagues inflicted upon that occafion, the hardening of Pharaoh's heart is attributed to himfelf. Thus, particularly, when the River was turned into Blood, it is faid, Exod. vii. 22. Pharaoh's heart was hardened, or (as judicious Expofitors have understood the phrase) it hardened itself. So again, after the plague of Frogs, it is faid, (Exod. viii. 15.) that Pharaoh hardened his heart. After the plague of Lice, the word is used pofitively, and it is faid that Pharaoh's heart was hardened, or hardened itself, Ex.viii. 12. After that of Flies it is faid again, that Pharaoh hardened his heart at this time alfo, neither would be let the people go,. Exod. viii. 32. The Murrain of the Beafts fucceeded, and after this it is faid that Pharaoh's heart was hardened, or hardened itself,