Sermon III
Opening the Nature and Use of the Gospel-ministry, as an external Means of applying CHRIST.
2 COR. V. 20. Now then, we are ambassadors for Christ, as though God did beseech you by us : we pray you in Christ's Stead, beye reconciled to God. THE effectual application of Christ, principally consists in our union with him, but, ordinarily, there can be no union without a gospel-tender, and overture of him to our souls; for, " How shall they believe in him, of whom they have not heard ? and how shall they hear without a preacher ? " and how shall they preach, except they be sent ?" Rom. x.
1.4. *If God be upon a design ofespoufing poor sinners to his Son, there must bea treaty in order to it; that treaty requires interlocution betwixt both the parties concerned in it; but such is our frailty, that, should God speak immediately to us himself, itwouldconfound and overwhelm us : God therefore graciously condescends, and accomodates himself to our infirmity, in treating with us in order to our union with Christ, by his ambafssadors, and these not angels,whose converseswe cannot bear, but men like ourselves, who are commissionated for the effecting of this great businels betwixt Christ and us. "Now then, we are ambassadors for God," &c. In which words you have,
SERM. III. 145 The Method of Grace.
First, Christ's ambassadors commissionated. Secondly, Their commission opened. First, Christ's ambassadors commiffionated. "Now then,we " are ambassadors for Chist." The Lord Jesus thought it not sufficient to print the law of grace, and blessed terms of our union with him in the scriptures, where men may read his willingness to receive them, and see the just and gracious terms and conditions upon which he offers to become theirs ; but hath also so set up and established a standing office in the church, to expound that law, inculcate the precepts, and urge the promises thereof; to wooand espouse souls to Christ, " I have espoused you to one Husband, that I may present you as a chaste virgin to Christ," 2Cor. xi. 20.; and this not simply from their own affections and compassious to miserable sinners, but also by virtue of their office and commission, whereby they are authorized and appointed to that work. " We then are ambassadors for " Christ."
Secondly, Their commission opened: Wherein we find,
1. Their work appointed. 2. Their capacity described. 3. And the manner of their acting in that capacity prescribed.
First, The work whereuntothe ministers of the gospel are appointed, is to reconcile the world to God; to work these sinful, vain, rebellious hearts, which have a strong aversation from God naturally in them; to close with him according to the articles of peace contained in the gospel, that thereby they maybe capable to receive the mercies and benefits purchased by the death of Christ, which they cannot receive in the state of enmity and alienation.
Secondly, Their capacity described: They act in Christ'sstead, as his vicegerents. He is no more in this world to treat personally with sinners, as oncehedidin the days of his flesh ; but yet he still continues the treaty with this lower world, by his officers, requiringmen to look upon them, and obeythenasthey would himself, if he were corporally present, Luke x. 16. " He " that heareth you,heareth me; and he that despisethyou,de
Thirdly, The manner of their acting in that capacity prescribed; and that is, by humble, sweet, and condescending entreaties and beseechings. This best suits the meek and lamb-like Saviour whom they represent: thus he dealt with poor sinners himself, when he conversed among them; he " would not
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146 The Method of Grace. SERM . III, " break a bruised reed, nor quench the smoaking flax," Ifa. xlii. 3. This is the way to allure and win the souls of sinners to Christ.
From hence the note is,
Doct. That the preaching of the gospel by Christ's ambassadors, is the means appointed for the reconciling and bringing home offinners to Christ.
This is clear from Rom. x. 14., 1 Cor. i. 21. and many other scriptures .
Here we shall take into consideration these three things.
First, What is implied in Christ's treating with sinners by his ambassadors or ministers.
Secondly, What is the great concernment they are to treat with sinners about.
Thirdly, What, and when is the efficacy of preaching, to bring sinners to Christ.
First, We will open what is implied and imported in Christ's treaty with sinners, by his ambassadors or ministers.
And here we find these fix things implied.
1. It necessarily implies the defection and fall of man, from his estate of favour and friendship with God: If no war with heaven, what need of ambassadors of peace ? The very office of the ministry, is an argument of the fall. Gospel-ordinances, and officers came in upon the fall, and expire with the Mediator'sdispensatory-kingdom, 1 Cor. xv. 2.4, 25. "Then shall he " deliver up the kingdom to God, even the Father :" Thenceforth no more ordinances, no more ministers ; What use can therebeofthem, when the treaty is ended ? They have done and accomplished all they were ever intended and designed for, when they shall have reconciled to God all the number of his elect, that dispersed among the loft and miserable posterity of Adam, and have brought them home to Christ in a perfect state, Eph. iv. 12, &c.
2. It implies the singular grace and admirablecondefcenfion of God to sinful man. That God will admit any treaty with him at all, is wonderful mercy, it is more than he would do for the angels that fell, Jude 6. They are reserved in everlasting " chains, under darkness, unto the judgment of the great day."
took not on him their nature, but suffered myriads of them to perish, and fills up their vacant places in glory, with a number of sinful men and women, to whom the law awarded the fame punishment.
SERM. III. 147 The Method of Grace. But that God will not only treat, but entreat and beseech sinful men to be reconciled, is yet more wonderful. Barely to propound the terms of peace, had been an astonishing mercy ; but to woo and beseech stubborn enemies to be at peace, and accept their pardon, oh, how unparralleledwas this condescenfion!
3. It implies the great dignity and honour of the gospel-ministry. We are ambassadors for Christ *. Ambassadors represent andperfonate the prince that sends them; and the honours or contemptsdone to them, reflect upon, and are reckoned to the person of their master, Luke x. 16. " He that heareth you, "heareth me; and he that despisethyou, despiseth me."
Neither their persons, nor parts, are the proper ground and reason of our respects to them; but their office and commission from Jesus Christ .
We are fallen into the dregs of time,whereinavile contempt is poured, not onlyuponthepersons, but the very office of the ministry ; and I could heartily with that scripture, Mal. ii. 7, 8, 9., were thoroughly considered by us, possibly it might inform us of the true cause and reason of this fore judgment; but surely Christ's faithful ministers deserve a better entertainment than they ordinarily find in the world; and if we did but seriously bethink ourselves, in whose name they come, and in whose stead they stand, we should receive them as the Galatians did Paul, Gal. iv. 14., as angels of God, even as Christ Jesus.
4. Christ's treating with finnersby his ministers, who are his ambassadors, implies the strict obligation they are under, to be faithful in their ministerial employment. Christ counts upon their faithfulness, whom he puts into the ministry, 1 Tim. i.
12. They are accountable to him for all acts of their office, Heb . xiii. 17. If they be silent, they cannot be innocent : Necessity is laid upon them, and woe to them, if they preach
66 Yea, necessity is not only laid upon them to preach, but to keep close to their commission in preaching the gospel, I Thef. not the gospel," 1 Cor. ix. 16. ii . 3, 4, 5. " Our exhortation was not of deceit, norofunclean- " ness, nor in guile, but as we were allowed of God to be put U 2
We are ambassadors among those who serve the King of kings ; we represent the person of God and Christ : never any yet despised us with impunity, nay, without being injurious to God and Christ. Bowles, Præfat, ad Past. Evan.
148 SERM. III. The Method of Grace. " in trust with the gospel, even so we speak, not as pleasing " men, but God who trieth our hearts :" the word is not to be corrupted to pleasemen, 2Cor. ii. 17. their business is not to make them their disciples, but Chrifl's; not to seek theirs, but them, 2 Cor. xii. 14. to keep close to their instructions, both in the matter, manner, and end of their ministry. So did Christ himself, the treasure of wisdom and knowledge, yet being fentby God, he faith, John vii. 16. " My doctrine is not " mine, but his that sent me." And so he expects and requires that his ambassadors keep close to the commission he hath given them, and be (according to their measure) faithful to their trust, as he was to his. Paul is to deliver to the people, that which he also received from the Lord, 1 Cor. xi. And Timothy must keep that which was committed to him, 2 Tim, i. 14.
5. It implies the removal of the gospel-ministry to be a very great judgment to the people. The remanding of ambassadors, prefages an ensuing war. If the reconcilingoffouls to God be the greatest work, then the removal of the means and instruments thereof, must be the forest judgment. Some account " the falling of the salt upon the table" ominous, but surely the fallingofthem, whom Christ calls the salt of the earth, is fo indeed.
What now are those,once famous and renowned places, from whence Christ, (as he threatned),hath removed the candlestick, butmagna latrocinia, dens of robbers, and mountains of prey !
6. And lastly, It implies both the wisdom and condescension of God to sinful men,in carrying on a treaty of peace with them byfuchambassadors,negociatingbetwixthim and them : Without a treaty, there would be no reconciliation ; and no method to carry on such a treaty like this: for had the Lord treated with
personally, and immediately, they had been overwhelmed with his awful majesty. The appearances of God confound the creature, " Let me not hear again the voice of the Lord my " God, (faith Israel) neitherletme fee this great fire any more, " that I die not: Yea, so terrible was that fight, that Moses " said, I exceedingly fear and quake," Deut. xviii. 16. Heb. xii.21 .
Or had he commissionated angels for this employment, though they stand not at fuchan infinite distance from us as God doth, yet such is the excellence of their glory (being the highest species and order of creatures) that their appearances would be more apt toaftonish than persuade us: besides, they being creatures of another rank and kind, and not partaking with us, ei-
SERM. III . The Method of Grace. 149 ther in the misery of the fall, or benefit of the recovery by Christ; it is not to be supposed, they should speak to us fo feelingly and experimentally, as these his ministers do ; they can open to you the mysteries of fin, feeling the workings thereof daily in their own hearts; they can discover to you the conflicts of the flesh and Spirit, as being daily exercised in that warfare ; andthenbeing men of the fame mouldandtemper, theycanfay to you as Elihu did to Job, Chap. xxxiii. 6, 7. " Behold, I am " according to thy wish, in God's stead, I also am formed out " of the clay; behold, my terror shall not make thee afraid, " neither shall my hand be heavy upon thee."
So that in this appointment, much of the divine wisdom and condefcenfion to sinners is manifested : " We have this treasure " inearthen vessels, that the excellency of the power may be of "God, and not of us," 2 Cor. iv. 7. God's glory and man's advantage are both promoted by this dispensation.
Secondly, Next we are to confider that great concernment, about which these ambassadors of Christ are to treat with sinners ; and that (as the text informs us) is their reconciliation to God..
Now reconciliation with God, is the restoring of men to that former friendship they had with God, which was broken by the fall , and is stillcontinuedby our enmity and aversation whilst we continue in our natural and unregenerate estate. Now this isthegreatestand mostblesseddesign that ever God had in the world; anaftonishingand invaluablemercytomen, as will clearly appear, by considering these particulars following.
First, That God should be reconciled after such a dreadful breach as the fall of man made,is wonderful ; no fin, all things considered,was ever like to this sin : other fins, like a single bullet, kill particular persons, but this, like a chain-shot, cuts off multitudes as the sand upon the sea-shore, which no man can number.
If all the posterity of Adam in their several generations, should do nothing else but bewail and lament this fin of his, whilst this world continues, yet would it not be enough lamented; for a man so newly created out of nothing, and admitted the first moment into the highest order, crowned a king over the works of God's hands, Psal. viii. 5. am an perfect and upright,without the least inordinate motion, or sinful inclination : amanwhosemindwas most clear, bright, and apprehensive of * To reconcile is nothing else, than to make up that friendship, which was broke by some grievous offence, and thus to bring ene. mies back into their former state ofconcord. Dav. on Col. i. 20.
150 The Method of Grace. SERM . III. the will of God, whose will was free, and able to have easily put by the strongest temptation: a man in a paradise of delights,where nothing was left to desire for the advancing happiness of foul or body: a man understanding himself to be a public, complexive person, carrying not only his own, but the happiness of the whole world in,his hand: fo soon, upon fo light a temptation, to violate the law of his God, and involve himself and all his posterity with him, in such a gulph of guilt and misery; all which he might so easily have prevented ! O wonderful amazing mercy, that ever God should think of being reconciled, or have any purposes of peace towards so vile an apostate creature as man .
Secondly, That God should be reconciled to men, and not to angels, a more high and excellent order of creatures, is yet more astonishing : when the angels fell they were loft irrecoverably; no hand of mercy was stretched out to save one of those myriads of excellent beings, but chains of darkness were immediately clappedonthem, to reserve them to the judgment of the great day, Jude6.
That the milder attribute should be exercised to the inferior, and the feverer attribute to the more excellent creature, is just matter for eternal admiration. Who would cast away vessels of gold, and save earthen potsherds ! Some indeed undertake to shewus the reasons, why the wisdom of God made no provision for the recovery of angels by a Mediator of reconciliation ; partly from the high degree of the malignity of their fin, who finned in the light of heaven, partly because it was decent, that the first breach of the divine law should be punished, to secure obedience for the future. And besides, the angelical nature was not entirely lost, myriads of angels still continuing in their innocency and glory; when as all mankind was lost in Adam.
But we must remember fill the law made no distinction, but awarded the fame punishment, and therefore it was mercy alone thatmadethedifference, and mercy for ever to be admired by men; how astonishing is the grace of God, that moves in away of reconciliation to us, out of design to fill up the vacant places in heaven, from which angels fell, with such poor worms as we are! Angels excluded, and men received. O stupendous mercy !.
Thirdly, That God should be whollyandthoroughlyreconciled to man, so that no fury remains in him against us; according to that scripture, Isa. xxvii. 4. is still matter of farther won. der.
SERM. III. 151 The Method of Grace. Thedcfignhesends his ambassador to you about, is not the allayingand mitigating of his wrath, (which yet would be matter of great joy to the damned) but thoroughly to quench all his wrath, so that no degree thereof shall ever be felt by you. Ο blessed embassy ! "Beautiful upon the mountains are the feet of " them that bring such tidings." God offers you afullreconciliation, aplenary remission.
Fourthly, That God shouldbefreely reconciled to sinners, and discharge them without any the least satisfaction to his justice from them, is, and for ever will be, marvellous in their eyes.
Ohwhat mercy would thedamnedaccount it, if after athoufandyears torments in hell, God would at last be reconciled to them, and put an end to their misery ! But believers are discharged without bearing any part of the curse, not one farthing of that debt is levied upon them.
Object. If you fay,how can this be,when God stands upon full satisfaction to hisjusticebefore any foul be discharged and restored tofavour ? freely reconciled,and yet fully satisfied, how can this be?
Solut. Very well, for this mercy comes freely to your hands, how costly soever it proved to Christ; and that free remission, and full satisfaction, are not contradictory and inconsistent things, is plain enough from that scripture,Rom. iii. 24. "Being " justified freely by his grace, through the redemption that is " in Christ Jesus :" freely, and yet in the way of redemption.
For though Christ, your surety, hath made satisfaction in your name and stead, yet it was his life, his blood, and not yours, that went for it, and this surety was of God's own appointment, and providing, withoutyourthoughts or contrivance. Oblessed reconciliation, happy is the people that hear the joyful found of it.
Fifthly and lastly, That God should be finally reconciled to sinners, so that never any new breach shall happen betwixt him and them anymore, so as to dissolve the league of friendship, is a most ravishing andtransportingmessage.
: Two things give confirmation and full security to reconciled ones, viz. the terms of the covenant, and the interceffion of the Mediator.
The covenant of grace gives great security to believers, against new breaches betwixt God and them. It is said, Jer. xxxii. 40. "And I will make an everlasting covenantwiththem, " that I will not turn away from them to do them good, but I "will put my fear in their hearts, that they shall not depart
152 The Method of Grace. SERM. III . " from me." The fear of the Lord, is a choice preservative against second revolts, and therefore taken into the covenant. It is no hindrance, but a special guard to assurance.
There is no doubt of God's faithfulness: that part of the promite is easily believed, that he will not turn away from us to do us good: all the doubt is of the inconstancy of our hearts with God, and against that danger, this promise makes provision.
Moreover the interceffion of Christ in heaven secures the saints in their reconciled state, 1 John ii. 1, 2. " If anyman fin, " we have an Advocate with the Father, Jesus Christ the righ- " teous, and he is the propitiawon." He continually appears in heaven before the Father, " as a lamb that had been slain," Rev. v. 6. And as the bow in the clouds, Rev. iv. 3. So that as long as Christ thus appears in the presence of God for us, it is not possible our state of justification, and reconciliation can be againdiffolved. And this is that blessed embassy gospel-ministers are employ. ed about; he hath committed to them the word of this reconciliation.
In the last place, we are to enquire what, and whence, is this efficacy of preaching, to reconcile and bring home sinners to Christ.
"The That its efficacy is greatinconvincing, humbling, and changing the hearts of men, is past all debate and question. weapons of our warfare (faith the apostle) are not carnal, but " mighty through God, to the pulling down of strong holds, caftingdown imaginations, and every high thing that exalt- " eth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ," 2 Cor. x. 4, 5. No heart so hard, no conscience so stupid, but this sword can pierce and wound ; in an instant, it can cast down all those vain reasonings and fond imaginations, which the carnal heart hath been building all its life long, and open a fair passage for convictions off in, and the fears and terrors of wrath to come into that heart that never was afraidofthese things before. So Acts ii. 37. " When they heard this, they were pricked to the
65 heart, and said unto Peter, and to the rest of the apofiles, " men and brethren, what shall we do?"
What shall we do ? is the doleful cryofmenattheirwits end ; the voice of one in deepest distress : and such outcries have been no rarities under the preaching of the word ; its power hath been felt by persons of all orders and conditions ; the great andhonourable of the earth, as well as the poor andde-
- SERM . III. The Method of Grace. 153 spicable. The learned and the ignorant, the civil and profane, the young and the old, all have felt the heart-piercing efficacy of the gospel.
If you ask, whence hath the word, preached, this mighty power ? The answer must be, neither from itself, nor him that preaches it, but from the Spirit of God, whose instrument it is, by whose blessing and concurrence with it, it produceth its blessed effects upon the hearts of men .
First, This efficacy, and wonderful power, is not from the word itself; take it in an abstract notion, separated from the spirit, it can do nothing: it is called " the foolishness of preaching," 1 Cor. i. 21. Foolisiness, not only because the world so accounts it, but because in itself it is a weak and unsuitable, and therefore a very improbable way to reconcile the world to God; that the stony heart of one man should be broken by the words of another man ; that one poor sinful creature should be used to breathe spiritual life into another; this could never be, if this fwordwere not managed by an omnipotent hand.
And besides , we know what works naturally, works necessarily; if this efficacy were inherent in the word, so that we should suppose it to work as other natural agents do, then it must needs convert all to whom it is at any time preached, except its effect were miraculously hindered, as the fire when it could not burn the three children ; but alas, thousands hear it, that never feel the saving power of it, Ifa. liii. i. and 2 Cor. iv. 3, 4.
Secondly, It derives not this efficacy from the instrument by which it is ministred; let their gifts and abilities be what they will, it is impossible that ever such effects should be produced from the strength of their natural or gracious abilities, 2 Cor. iv. 7. "We have this treasure(faith the apostle) inearthen vessels, that the excellency of the power may be of God, and " not of us."
The treasure of the gospel-light is carried εν οςρακινοις σκευεσιν, in earthen vessels, as Gideon and his men had their lamps in earthen pitchers, or in oyster-shells, for so the word also signifies ; the oysterfhellis a base and worthless thing in itself; however, there lies the rich and precious pearl ofsogreatvalue. And why is this precious treasure lodged in fuchweak,worthless vessels ? Surely, it is upon no other design, but to convince us of the truth I am here to prove, that the excellency of the power is of God, and not of us ; as it follows in the next words. To the fame purpose speaks the fame apostle, 1Cor. iii. 7. " So then, neither is he that VOL. II. X
154 The Method of Grace. SERM . III. " planteth anything, neither he that watereth; but God that " giveth the increase."
Not any thing ! What can be more diminutively spoken of the golpel-preachers ? But we must not understand these words in a simple and absolute, but in a comparative and relative sense ; not as if they were not necessary and useful in their place, but that how necessary soever they be, and what excellent gifts soever God hath furnished them with ; yet it is neither in their power nor choice, to make the word they preach effectual to men : if it were, then the damnation of all that hear us must needs lie at our door : then also, many thousands would have been reconciled to God, which are yet in the slate of enmity, but the effect of the gospel is not in our power.
Thirdly, But whatever efficacy it hath to reconcile men to God, it derives from the Spirit of God, whose co-operation and blessing (which is arbitrarilydifpenfed) gives it all the fruit it hath.
Ministers, faith one *, are like trumpets which make nо found, if breath be not breathed into them. Or like Ezekiel's wheels, which move not unless the Spirit move them; or Elitha's servant, whose presence doth no good except Elisha's spirit be there also. For want of the Spirit of God, how many thousands of fouls do find the ministry to be nothing to them ? If it be something to the purpose to any foul, it is the Lord that makes it fo. This Spirit is not limited by mens gifts or parts ; heconcurs not only with theirlabours who have excellent gifts, but oftentimes blesses mean, despicable gifts : with far greater success.
faith + Austin, there be two conduits in a town, one very plain and homely, the other built of polished marble, and adorned with excellent images, as eagles, lions, angels ; the water refreshes as it is water , and not as it comes from such or such a conduit. It is the Spirit that gives the word all that virtue it hath : he is the Lord of all saving influences : he hath dominion over the word, over ourfouls, over the times and seasons of conversion ; and if any poor creature attends the ministry without benefit, if he go away ashe came, without fruit, surely we may * Mr. Anthony Burgess . † What is the reason why of two adult ungodly persons, the one is so called as to follow him who calls, the other not ? Do not thou judge, if thou wouldst not err : the judgments of God are unsearchable, and he hath mercy on whom he will. Aug. de bono perfeca cap. 8.
SERM . III. 155 The Method of Grace.
this case, as Martha said to Christ, in reference to her bro ther Lazarus, Lord, if thou hadst been here, my brother had not died; fo, Lord, if thou had it been in this prayer, in this sermon, this poor soul had not gone dead and carnal from under it. And now what remains, but that we apply this truth in those uses that it gives us.
First use of information. Is the preaching ofthegospelby Christ's ambassadors, the way which God takes to reconcile sinners tohimfelt ? Then how inexcusable are all those that continue in their state of enmity, though the ambassadors of peace have been with them all their lives long, wooing and beseeching them to be reconciled to God? Oinvincible, obstinate, incurable disease, which is aggravated by the only proper remedy ! Hath God been wooing andbeseeching you by his ambassadors so many years to be reconciled to him, and will you not yield to any in treaties ? Must he be made to speak in vain, to charm the deaf adder ? Well, when the milder attribute hath done with you, the feverer attribute will take you in hand.
The Lord hath kept an account ofeveryyear and day of his patience towards you, Luke xiii. 7. " These three years I came
fruit on this fig-tree, and find none;" and Jer. xxv. 3. " These three and twentyyearshave I spoken unto you, rising early and speaking, but you have not hearkened." "
Well be you assured, that God hath both the glass of your time, and the vials of his wrath, by him; and so much of his abused patience as runs out of one, so much of his incensed wrath runs into the other. There is a time when this treaty of peace will end, when the Master of the house will rife up, and the doors be shut, Luke xiii. 25. Then will you be left without hope, and without apology. We read, indeed, offome poor and ineffectual pleas that will be made by some at the last day ; so Mat. vii. 22. " We have " prophesied in thy name," &c. These pleas will not avail ; but as for you, what will you plead? Possibly many thousand ideots , or poor weak-headed persons, may perish; many young ones that had little or no time in the world to acquaint themselves with matters of religion, or understand the way of salvation. Many millions of Heathens that never heard the name of Christ, nor came within the found offalvation,who will yet perism, and that justly. Now whatsoever apologies any of these will make for themselves in the last day, to be sure you can make none. God hath X 2
156 The Method of Grace. SERM. III . given you a capacity, and competent understanding ; many of you are wife and subtle in all your other concernments, and only shew your folly in the great concernments of your salvation. You cannot plead want of time, some of you are grown gray. headed under the gospel; you cannot plead want of means and opportunities, the ordinances and ministers of Christ have been with you all your life long to this day; sure, if you be Chriftless now, you must also be speechless then.
Infer. 2. Hence it also follows,That the world owes better entertainment, than it gives, to the ministers of Christ : Christ's am baffadors deserve a better welcome than they find among men.
Your respects to them is founded upon their office and em. ployment for you, Heb. xiii. 17. and 1 Theff. v. 12. They watch for your souls, dare any of you watch for their ruin ? They bring glad tidings, shall they return with sad tidings to him that sent them ? They publish peace, shall they be reward. edwith trouble ? O ungrateful world ! We read in Eph. vi. 20. of an ambassador in bonds, and he no ordinary one neither. We read also a strange challenge, made by another at his own death, Acts vii. 52. "Which of all the prophets have not your fathers " persecuted ? And they have flainthemwhich shewed before " the coming of the just One." Some that brake the bread of life to you, might want bread to eat, for any regard you have to them. The office of the ministry speaks the abundant love of God to you ; your contemptandabuse of it, speaks the abundant stupidity or malignity of your hearts towards God. What afadprotestation doth Jeremy make against his ungrateful people, Jer. xviii. 20. " Shall evil (faith he) be recompensed for good ? for they have digged a pit for my soul; remember " that I stood before thee to speak good for them, and to turn away thy wrath from them." God's mercy is eminently discovered in the institution of, and Satan's malice is eminently discovered in the opposition to, the ministerial office. Satan is a great and jealous prince, and it is no wonder he should raise all the forces he can to oppose the ambassadors of Christ; when, faith *one, the gospel comes into his dominions, it doth, as it were, by found of trumpet, and beat of drum, proclaim liberty to all his slaves and vassals, if they will quit that tyrant that hath so long held their souls in bondage,and come under the sweet and easy government of Christ, And can the devil endure this, think you ? If Christ fends forth ambassadors, no wonder if Satan sends forth oppofers; he-certain
Mr. Gurnal's Christian Armour,
SERM . III. 157 The Method of Grace. lyowes them a spite, that undermine his government in the world.
Infer. 3.Hence it follows, That it nearly concerns all Christ's ambassadors, to fee that they be in a state of reconciliation with God themselves.
Shall we stand in Christ's steadby office, and yet not be in Chriftbyunion ? Shall we entreatmen to be reconciled to God, and yet be at enmity with him ourselves ? O let us take heed, " Lest after we have preached to others, we ourselves should be 66 cast-a-ways," 1. Cor. ix. 27. Of all men living we are the most miserable, if we be Christless and graceless : our consciences will make more terrible applications of our doctrine to us in hell, than ever we made to the vilest of sinners on earth. Ο it is far easier to study and press a thousand truths upon others, than to feel the power of one truth upon our own hearts ; to teach others facienda quam faciendo : duties to be done, than dutiesbydoing them .
They are fad dilemma's with which a learned † writer poses suchgraceless ministers ; If sin be evil, why do ye live in it ? If it be not, whydoyoudiffuade men from it ? Ifitbedangerous, how dare you venture on it? If it be not, why do you tell men fo? If God's threatningsbe true why do you not fear them ? If they be false, why do you trouble men needlesslywiththem, and put them into such frights without a cause ? - Take heed to yourselves, left you should cry down fin, and not overcome it ; lest while you seek to bring it down in others, you bow to it, and become its slaves yourselves : it is easier to chideat fin than to overcome it. That is a smart question Rom. ii . 21. " Thou that teacheth another, tea chest thou not thyself?" A profane minister was converted by reading that text once, but how many have read it as well he, who never trembled at the confiderationofit ashe did!
2. Use for Conviction. Is this the method God uses to reconcile men to himsfelf ? O then examine yourselves, whether yet the preaching of the go-
reconciled you to God. It is too manifest that many among us are in the state of enmity unto this day. We may fay with the prophet, Ifa. liii. r. " Who hath believed our re66 port? and to whom is the arm of the Lord revealed ?" We offer you peace upon gospel-terms and articles, but our peace returns to us again; enemies you were to God, and enemies you fstill continue. The evidence is undeniable ; for, † Gildas Salv. p . 15, 16,
158 The Method of Grace. SERM. III.
1. Evidence. Many of you were never convinced,to this day, of your state of enmity against God; and without conviction of this, reconciliation is impossible ; without repentance, there can be no reconciliation, and without conviction, there can be no repentance. When we repent, we lay down our weapons, Ifa. xxvii. 4, 5. But how few have been brought to this? Alas ! if a few poor, cold, heartless, ineffectual confessions of fin, may pass for a due conviction, and serious repentance, then have we been convinced, then have we repented; but you will find, if ever the Lord intend to reconcile you to himself, your convictions andhumiliations for fin, will be other manner of things; and will cost you more than a few cheap words against fin, 2 Cor . vii. 11. " In that ye forrowed after a godly fort, what " carefulness it wrought in you, yea, what clearing of your- " selves, yea, what indignation, yea, what fear, yea, whatve- " hement desire, yea, what zeal, yea, what revenge ?"
2. Evidence. Many of us never treated seriously with the Lord about peace, and how then are we reconciled to him ? What, a peace without a treaty? Reconciliation without any consideration about it? It can never be. When was the time, and where was the place,that you were found in secret upon your knees, mourning over the fin of your nature, and the evils of your ways ? Certainly you must be brought to this ; you must, with a broken heart, bewail your fin and unifery.
Friend, That stony heartofthine must feel remorse and anguish for fin, it will cost thee some sad days, and sorrowful nights, or ever thou canst have peace with God: it willcoft thee many a groan, many a tear, many a hearty cry to heaven : I fever peace be made betwixt God and thee, thou must "take " with thee words,and turn to the Lord,saying,Takeaway all " iniquity, and receive me graciously." O for one smile, one token of love, one hint of favour ! The child of peace is not born withoutpangs, and agonies of foul .
3. Evidence. Many of us are not reconciled to the duties of religion, and ways of holiness, and how then is it possible we should be reconciled to God ? What, reconciled to God, and unreconciled to the ways of God ? By reconciliation we are made nigh : in duties of communion we draw nigh, and can we be made nigh to God, and have no heart to draw nigh to God? it can never be.
Examine your hearts, and say, Is not the way of ftrictness a bondage to you ? Had you not rather be at liberty to fulfil the desires of the flesh, and of the mind? Could you not with that the scriptureshadnotmade somethings elfeyour fins, and
SERM . III . 159 The Method of Grace. other things your duties : do you delight in the law of God after the inner man, and esteem his judgments, concerning all things to be right ? Do you love secret prayer, and delight in duties of communion with God; or rather, are they not an ungrateful burden, and irksom imposition ? Give conscience leavetospeak plain.
4. Evidence. Many of us are not enemies to fin, and how then are we reconciled to God ? What, friends with God, and our lusts too ? It cannot be. Psal. xcvii . 10. " Ye that love the " Lord hate evil:" The fame hour our reconciliation is made with God, there is an everlasting breach made with fin : this is one of the articles or conditions of our peace with God, Ifa. lv. 7. 66 Let the wicked forsake his ways, and the unrighteous man his thoughts, and let him turn to the Lord, and he will " have mercy on him; and to our God, and he will abundantly " pardon."
But it is manifest in many of us, that we are no enemies to fin, we secretly indulge it, what bad names soever we call it : We will commit ten fins to cover one : we cannot lendure the most serious, faithful, seasonable, private, tender, and necessary reproofs for fin, but our hearts swell and rife at it; sure we are not reconciled to God, whilst we embrace his enemy in our bosoms .
5. Evidence. We love not the children of God, nor are reconciled to them that bear his image, and how then can we be reconciled to God ? 1 John v. 1. " He that loveth him that " begat, loveth them also that are begotten: What, at peace with the Father, and at war with the children: it cannot be : Do not some that hope they have made their peace with God, hate, revile, and persecute the children of God ? Surely, in that day we are reconciled to the Lord, we are reconciled to all his people : we shall then love a Christian, as a Christian, and by this we know that we are passed from death to life.
6. Evidence. Lastly, How can anyman think himself to be reconciled to God, who never ciofed heartily with Jesus Christ by faith, who is the only days-man, and peace-maker: the alone Mediator of reconciliation betwixt God and man.
This is a sure truth, that all whom God accepts into favour, are " made accepted in the beloved," Eph. i. 6. If any man will make peace with God, he must take hold of his strength, accept and close with Christ, who is the power of God, or he cannevermake peace, Ifa. xxvii. He must be made " nigh by " the blood of Christ," Eph. ii. 13. But alas, both Christ
160 The Method of Grace. SERM . III. and faith are strangers to many fouls, who yet persuade themselves they are at peace with God : O fatal mistake !
3. Use of Exhortation. Lastly, This point deserves a close, vigorous application in athreefold exhortation .
First, To Christ's ambassadors, who treat with fouls in order to their reconciliation with God.
Secondly, To those that are yet in their enmity, and unreconciled state.
Thirdly, To those that have embraced the terms of peace, and submitted to the gospel-overtures.
First, To the ambassaders of reconciliation. God hath put a great deal of honour upon you in this high and noble employment: great is the dignity of your office, to some you are"the " favourofdeath unto death, and to others a savour of life unto life; and who is sufficient for these things ?" 2 Cor. ii. 16. But yet the duty is no less than the dignity. O what manner ofmenshould we be for judgment, seriousness, affections, patience, and exemplary holiness, to whom the management of so great a concern betwixt God and man is committed!
First, For judgment and prudence, how necessary are these in so weighty and difficult a business as this ! He had need be a man of wisdom, that is to inform the ignorant of the nature and necessity of this great work, and win over their hearts to consenttothearticles of peace propounded in the gospel ; that hath so many subtle temptations to answer, and so many intricate cases of conscience to resolve: there are many strong holds of Satan to be battered,and many stout and obstinate resistances made by the hearts of sinners, which must be overcome ; and hehadneedbenonoviceinreligion, to whom so difficult a province is committed.
Secondly, Let us be serious in our work as well as judicious. Remember, O ye ambassadors of Christ, you bring a message from the God of heaven, of everlasting consequence to the souls of men. The eternal decrees are executed upon them in your ministry: to some you are " the favour of life unto life, and to " some the favour of death unto death," 2 Cor. ii. 16. Heaven and hell are matters of most awful and solemn consideration.. Owhat an account have we also shortly to give unto him that fentus!
matters offuch deepconcernment, as should swallow up our very spirits; the least they can do, is to compose our hearts unto seriousness in the management of them.
SERM . III. 161 The Method of Grace.
Thirdly, Be filled with tender affections toward the souls of men, with whom you treat for reconciliation: you had need be men of bowels, as well as men of brains * : you fee a multitude of poor souls upon the brink of eternal misery, and they know it not, but promise themselves peace, and fill themselves with vain hopes of heaven: and is there a more moving, melting
in the world, than this ! O think with what bowels of commiferation Moses and Paul were filled, when the one desired rather to be blotted out of God's book, and the other to be accursed from Christ, than that Israel should not be saved, Exod. xxxii. 33. and Rom. ix. 3. Think how the bowels of Christ yearned over Jerusalem, Mat. xxiii. 37. And over the multitude, Mat. ix. 36." Let the samemindbe in you, which " also was in Christ Jesus."
Fourthly, Be patient and long-suffering toward sinners : such is the value of one soul, that it is worth waiting all our days to save it at last : " The servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient, in meekness instructing them that oppose themselves, if God peradventure will give them repentance," 2 Tim. ii. 24, 25. The Lord waits with patience upon sinners, and well may you. Confider yourselves, how long was God treating with you, ere you were won to him ? Be not discouraged, if your success presently answer not your expectation.
Fifthly, and lastly, Be sure to back your exhortations with drawing examples ; else you may preach out your last breath before you gain one soul to God. The devil, and the carnal hearts of your hearers, will put hinderances enough in the way of your labours ; do not you put the greatest of all yourselves. O study not only to preach exactly, but to live exactly ; let the mifplacing of one action in your lives, trouble you more than the misplacing of words in your discourses : this is the way to succeed in your embassy, and give up your account with joy.
Secondly, The exhortation speaks to all those that are yet in a state of enmity, and unreconciled to God unto this day. O that my words might prevail, and that you would now be entreated to be reconciled to God! The ambassadors of peace are yetwithyou, the treaty is not yet ended, the Master of the house is not yet risen up, nor the door of mercy and hope finally shut: hitherto God hath waited to be gracious ; O that the long-suffering of God might be your salvation : a day is hafting when * See Bowle's Pastor. Evang. p. 136. VOL . II. X
162 SERM. III. The Method of Grace. Godwilltreatwithyou no more, when a gulphshall be fix ed betwixt him and you for ever, Luke xvi. 26. O what will you do when the season of mercy, and all hopes of mercy, shall end together ! When God thall become in accessible, inexorable, and unreconcilable to you for evermore. Owhat wilt thou do, when thou shalt find thyself shut up under eternal wrath 1 when thou shalt feel that misery thou art warned of ! Is this the place where I must be ! Are these the torments I must endure ! What, for ever ! yea, for ever : Will pot God be satisfied with the sufferings ofa thousand years ? no, nor millions of years ! Ah sinners, did you but clearly fee the present and future misery ofunreconciled ones, and what that wrath of the great and terrible God is, which is coming as salt as the wings of time can bring it upon you, it would certainly drive you to Christ, or drive you out of your wits. O it is a dreadtul thing to have God for your eternal enemy : to have the great and terrible God causing his infinite power to avenge the abuse of his graceandmercy.
Believe it, friends, it is a fearfulthing to fall into the hands of the living God : knowing the terrors of the Lord we persuade men: an eternal weight hangs upon an inch of time. O that youdidbut know the time of your visitation ! That you would not dare to adventure, and run the hazard of one day more in an unreconciled state.
Thirdly, and lastly, This point speaks to those who have be lievedour report, who have taken hold of God's strength, and made peace with him : who had not obtained mercy, but now have obtained mercy : who once were afar off, but now are made nigh by the blood of Christ : with you I would leave a few words ofexhortation, and I have done.
Firlt, Admire and stand amazed at this mercy. " I will " praise thee, O Lord, (faith the church, Ifa. xii. 1.) Though " thou wast angry with me, thine anger is turned away, and "thoucomfortest me." Ohow overwhelming a mercy is here before you ! God is at peace, at peace with you that were " enemies in your minds by wicked works," Col. i. 21 . peace with you, and at enmity with millions as good by nature as you : at peace with you that fought it not: at peace for ever; no dissolving this friendship for evermore. O let this consideration melt your hearts before the Lord, and make you cry, What amI, Lord, that mercy should take in me, and shut out fallen angels, and millions of men and women as capable of mercy as myself ! O the riches ! O the depths of the mercy and goodness of God!
SERM. IV. The Method of Grace. 163
Secondly, Beware of new breaches with God: God will speak peace to his people, and to his saints: butletthem not turn again tofolly," Psal. lxxxv. 8. What tho' this stateoffriendshipcanneverbe dissolved, yet it is a dreadful thing to have it clouded: you may lose the sense of peace, and with it all the joy of your hearts, and comforts of your lives, in this world.
Thirdly, Labour to reconcile others to God: especially those that are endeared to you by the bonds of natural relation : When Paul was reconciled to God himself, his heart was full of heaviness for others that were not reconciled; for his " bre- "thren and kinsmen according to the flesh," Rom. ix. 2, 3. When Abraham was become God's friend himself, then, " that Ihmael might live before thee!" Gen. xvii. 18.
Fourthly and lastly, " Let your reconciliation with God re- " lieve you under all burdens of affliction you shall meet with " in your way to heaven :" Let them that are at enmity with Goddroopunder crosses and afflictions; but do not you do so. Tranquillus Deus tranquillat omnia, Rom. v. 1, 2, 3. Let the peace of God keep your hearts and minds. As nothing can comfortamanthat must gotohell at last, so nothing should dejectaman that shall, through many troubles, at last, reach heaven.
5995 SERMONIV.
Explaining the Work of the Spirit, as the internal, and most effectual Means of the Application of CHRIST.
JOHN Vi. 44. Noman can come to me, except the Father which hathfent me, draw him. ΟUR last discourse informed you of the usefulness and influence of the preaching of the gospel, in order to the ape plication of Christ to the souls of men. There must be (in God's ordinary way) the external ministerial offer of Christ, before men can have union with him .
But yet, all the preaching in the world can never effect this union with Christ in itself, and in its own virtue, except a supernatural, and mighty power, goforth with it, forthatendand purpose. LetBoanerges and Barnabas try their strength, let Ya
164 The Method of Grace. SERM. IV the angels of heaven be the preachers ; till God draw, the soul cannot come to Christ.
No saving benefit is to be had by Christ, without union with his person, no union with his person without faith, no faith, ordinarily wrought, without the preaching of the gospel by Christ's ambassadors, their preaching hath no saving efficacy, without God'sdrawings, as will evidently appear, by considering these words, and the occasion of them.
The occasion of these words is found (as learned * Cameron well observes) in the 42dverse. "And they said, is not this Jesus " thefonof Joseph,whose fatherandmotherwe know ? " Christ had been pressing upon them in his ministry, the great andne. cessary duty of faith; but notwithstanding the authority of the preacher ; the holiness of his life ; the miracles by which he confirmed his doctrine ; they still objected against him, " is not this " the carpenter's Son ?" From whence Christ takes occasion for these words ; " No man can come unto me, except my Father " which hath sent me, draw him," q. d. In vain is the authority of my perfonurged; in vain are all the miracles wrought in your fight, to confirm the doctrine preached to you; till that secret, almighty power of the Spirit be put forth upon your hearts, you will not, you cannot, come unto me .
The words are a negative proposition.
In which the author, and powerful manner of divine operati ⚫on in working faith, are contained : there must be drawing before believing, and that drawing must be the drawing of God: everywordhath its weight: we willconfider them in the order they lie in the text.
Ουδεις--ΝοMan] not one, let his natural qualifications be what they will, let his external advantages, in respect of means and helps, be never so great : it is not in the power ofanyman: all persons, in all ages, need the same power of God, one as well as another; every man is alike dead, impotent, and averse to faith in his natural capacity. No man, or not one, among all the sons of men .
Δυναται ,--Can] or is able :he speaks ofimpotency to special and saving actions, such as believing in Christ is: no act that is saving, can be done without the concurrence of special grace. Other acts that have a remote tendency to it, are performed by a more general concourse and common assistance; so men may come to the word, and attend to what is spoken, remember, and confider what the word tells them; but as to believing or com
* Cameron is Myrothec. p. 139.
SERM. IV. 169 The Method of Grace. ing to Christ, thatnomancandoofhimself, or by a general and common assistance. No man can. Εγθείν προς με,--Come unto me] (i. e.) believe in me unto salvation. Coming to Christ, and believing in him, are terms aequipollent, and are indifferently used to express the nature of saving faith, as is plain ver. 35. "He that cometh tome, shall " never hunger, and he that believeth on me thall never thirst: " it notes the terms from which, and to which the soul moves, and the voluntarinessofthe motion, notwithstanding that divine power, by which the will is drawn to Christ.
Εαν μηο Πατηρ,---Except my Father] not excluding the other. two persons ; for every work of God relating to the creatures, is common to all the three persons : nor only to note that the Father is the first in order of working: but the reason is hinted in the next words.
Ο πεμψας με,--who hath sent me,] God hath entered into covenant with the Son, and sent him, stands obliged thereby, to bring the promised feed to him, and that he doth by drawing them to Christ by faith : so the next words tells us the Father doth.
Ελκυση αυτον .--Draw him.] That is powerfully and effectually incline his will to come to Christ : " † Not by a violent : " coaction, but by a benevolent bending of the will which was " averse;" and as it is not in the way of force and compulsion, so neither is it by afimple moralfuafion, by the bare proposal of an object to the will, and so leaving the sinner to his own election; but it is such aperfuafion, as hath a mighty overcoming efficacy accompanying it : of which more anon , The words thus opened, the observation will be this : Doct. That it is utterly impossible for any man to come to Jesus Christ, unless he be drawn unto him by the special and mighty power of God, Noman is compelled to come to Christ against his will, he that cometh, comes willingly, but even that will, and desire to come, is the effect of grace, Phil, ii. 13. " It is God that work- " eth in you, both to will, and to do, of his own good pleasure."
" If we desire the help and assistance of grace, (faith | Ful-
Non violent a coactio immediata, fed voluntatis a Deo averse benevolaflectio . Glaf. Rhet. Sacra p . 236 . ‡ Ut ergo defideremus adjutorium, hoc quoque eft gratiæ ; ipfa namque incipit effundi, ut incipiat pofci. Fulgen. Epift. 6. ad Theod.
166 The Method of Grace. SERM. IV. " gentius) eventhedefire is of grace; grace must firstbeshed " forthuponus, before we can begin to desire it:" " By grace " are ye saved through faith, and that not ofyourselves, it is " the gift of God," Eph. ii. 8. suppose the utmost degree of natural ability ; leta man be asmuchdisposedand prepared, as naturecandispose or prepare him, and to all this, add the proposal of the greatest arguments, and motives, to induce him to come; let all these have the advantage of the fittest season to work upon his heart; yet no mancancometill God draw him: we move as we are moved; as Christ's coming to us, foour comingtohim are the pure effects of grace.
Three things require explication in this point before us.
First, What the drawing of the Father imports. Secondly, InwhatmannerhedrawsmentoChrist. Thirdly, How it appears that none can come till they be fo drawn.
First, What the drawing of the Father imports. To open this, let it beconfidered, that drawing is usually distinguished into physical and moral. The former is, either by co-action, force, and compulsion: or, by a sweet, congruous efficacy upon the will. As to violence and compulsion, it is none of God's way and method, itbeingboth against the nature of the will of man, which cannot be forced, and against the will of Jesus Christ, who loves to reign over a free and willing people, Psal. cx. 5. "Thy people shall be willing in " the day of thy power." Or, as that word may be rendered, they shall be voluntarinesses, as willingaswillingnessitfelf. It is not then by a forcible co-action, but in a moral way of per-
that God the Father draws men to Jesus Christ : He draws with the bands ofa man, as they are called, Hos. xi. 14. (i. e.) in away of rational conviction of the mind and conscience, and effectual perfuafionofthe will.
But yet by moral persuasion, we must not understand a simple and bare proposal, or tender of Christ and grace, leaving it still at the sinner's choice,whether he will comply with it or no. For though God does not force the will contrary to its nature, yet there is a real internal efficacy implied in this draw-
not fee God preaching, writing, and teaching, yet we believe as if we saw thus; for all truth hath a power of inclining the mind to affent; the greater truth , the greater power, and the greatest truth, the greatest power of all; But why then do not all believe the gospel ? I answer, because all are are not drawn by God, Bape tist Mantuanus depatientia, lib. 3. cap.2,
SERM. IV. The Method of Grace. 167 ing, or an immediate operation of the Spirit upon the heart and will, which, in a way congruous and suitable to its nature, takes away the rebellion and reluctance of it, and of unwilling, makes it willing to come to Christ. And, in this respect, we own a physical, as well as moral influence of the Spirit in this work; and to the scripture,expresses it, Eph. i. 19, 20. "That " we mayknowwhat is the exceeding greatness of his power to- " ward us who believe, according to the working of his mighty " power, which he wrought in Christ,whenheraised him from " the dead." Here is much more than a naked proposal made to the will; there isa power as well asa tender; greatness of power; and yet more, the exceeding greatness of his power ; and this power hath an actual efficacy ascribed to it, he works upon our hearts and wills, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead. Thus he fulfils in us all the good pleasure of his will, and the work of faith with power, 2 Theff. i. 11. And this is that which the schools callgratia efficax, effectu al grace; and others victrix delectatio, an overcoming,conquering delight † : Thus the work is carried on with a most efficacious sweetness. So that the liberty of the will is not infringed, whilst the obstinacy of the will is effectually subdued and overruled. For want of this, there are so many almost Christians int the world ; hence are all those vanishing and imperfect works which cometonothing, called in scripture, a morning cloud, an early dew. Had this mighty power gone forthwith the word, they had never vanished or perished like embryo's as they do. So then,God draws not only ina moral way,by proposing a suitable object to the will, but also in a physical way, or by immediate powerful influence upon the will; not infringing the liber. tyof it, but yet infallibly and effectually persuading it to come to Christ.
Secondly, Next let us confider the marvellous way and man her, in which the Lord draws the souls of poor sinners to Jesus Christ, and you willfindhedoth it,
4. Effectually, and 5. Finally. First, This blessed work is carried on by the Spirit gradually ; bringing the soul step by step, in the due method and order of the gospel to Christ; illumination, conviction, compunction, prepare the way to Christ ; and then faith unites the soul to him :
1. Gradually, 2. Congruously, 3. Powerfully, †Acertainheavenlysweetness. Jansenius Aug. lib. cap.
168 The Method of Grace. SERM. IVA Without humiliation, there can be no faith, Matth. xxi. 32. " Ye repented not, that ye might believe." It is the burdensome sense of fin, that brings the soul to Christ for rest, Matth. xi. 28. " Come unto me, allye that are weary and heavy laden." But without conviction there can be no compunction ; no humiliation ; he that is not convinced of his fin and misery, never bewails it, nor mourns for it : Never was there one tear of true repentance seen to drop from the eye of an unconvinced sinner. And without illumination, there can be no conviction ; for what is conviction, but the application of the light which is in the understanding, or mind of a man, to his heart and conscience ? Acts, ii. 37. In this order therefore, the Spirit (ordinarily) draws fouls to Christ, he shines into their minds by illumination ; applies that light to their consciences by effectual conviction ; breaks and wounds their hearts for fin in compunction; and then moves the will to embrace and close with Christ, in the way of faith, for life and salvation.
are more distinctly discerned in some Christians than in others ; they are more clearly to be seen in the adult convert, than in those that were drawn to Christ in their youth ; in such as were drawn to him out of a state of prophaneness, than in those that had the advantage of a pious education ; but in this order, the work is carried on, ordinarily, in all; however it differ in point ofclearnessin the one, and in the other.
Secondly, He draws sinners to Christ congruously, and very agreeably to the nature and way of man, fo he speaks, Hos. xi. 4. " I drew them with the * cords ofa man, with bands of " love:" Not as beasts are drawn ; but as men are inclined, and wroughttocompliance,by rational conviction of their judgments, and powerful persuasion of their wills; the minds of sinners are naturally blinded by ignorance, 2 Cor. iv. 3, 4. And their affections bewitched to their lusts, Gal. iii. 4. and whilst it is thus, no arguments or entreaties can possibly prevail, to bring them off from the ways off in to Christ.
The way therefore which the Lord takes to win and draw them to Christ, is by rectifying their false apprehenfions, and shewing them infinitely more good in Christ, than in the creature, and in their lusts ; yea, by satisfying their understandings, that there is goodness enough in Jesus Christ, to whom he is drawing them.
Funibus hominum (ie.) human is : non quibus trahi ac de ducifolent boves.
SERM. IV. 169 The Method of Grace.
First, Enough to out-bid all temporal-good, which is to be denied for his sake.
Secondly, Enough to preponderate all temporal-evils, which are to be suffered for his sake.
First, That there is more good in Christ than in all temporal good things, which we are to deny, or forsake, upon his account. This being once clearly, and convincingly discovered to the understanding, the will is, thereby, prepared to quit all that whichentangles, and with-holds it from coming to Christ : there isnoman that loves money so much, but he will willingly part with it, for that which is more worth to him, than the sum he parts with to purchase it : Matth. xiii . 45, 46. " The kingdom " of heaven is like to a merchant-man, seeking goodly pearls, " who when he hath found one pearl of great price, goeth and " felleth all that he hath andbuyeth it."
Such an invaluable pearl is Jesus Christ ; infinitely more worth than all that a poor sinner hath to part with for him ; and is a more real good than the creature. These are but vain shadows ; Prov. xxiii. 5. Christ is a solid, substantial good : yea, he is, and by conviction appears to be a more suitable good than the creature : The world cannot justify, and save, but Christ can . Christ is a more necessary good than the creature, which is only for our temporal conveniency, but he is of eternal necessity. He is a more durable good than any creature-comfort is, or can be: " The fashion of this world passeth away,"
1 Cor. vii. 13. But durable riches and righteousness are in him, Prov. viii. 17. Thus Christ appears in the day of conviction, infinitely more excellent than the world ; he out-bids all the offers that the world can make; and this greatly forwards the work of drawing a soul to Jesus Christ .
Secondly, And (then to remove every thing out of the way to Christ)God discovers to the foulenoughinhimtopreponderate, and much more than will recompense all the evils and sufferings it can endure for his sake.
It is true, they that close with Chrst, close with his cross also: they must expect to save no more but theirfouls by him. He tells us what we must trust to, Luke xiv. 26, 27. " If any " man come to me, and hate not his Father and mother, and " wife and children, and brethren and sisters ; yea, and his own life also, he cannot be my disciple: And whosoever " doth not bear his cross, and come after me, cannot be mydif- " ciple."
To readfuch a text as this, with such a comment upon it,as VOL. II. Z
170 The Method of Grace. SERM. IV.
our flesh can make; is enough to fright aM an from Christ for ever : Nor is it possible, by all the arguments in the world, to draw any foul to Christ upon such terms as these, till the Lord convince it, that there is enough, and much more than enough in Jesus Chritt to recompense all these sufferings, and losses, we endure for him.
But when the soul is satisfied, that these sufferings are but external, upon the vile body, but that the benefit which comes by Christ is internal, in a man's own soul; these afflictions are but temporal, Rom. viii. 18. But Christ and his benefits are eter nal: This must needs prevail with the will to come over to Christ; notwithstanding all the evils of suffering that accompany him, when the reality of all this is discovered by the Lord, and the power of God goes along with these discoveries. Thus the Lord draws us in our own way, by rational convict i on soft he understanding, andallurementsof the will.
And it is possible this maybe the reason why some poor souls mif-judge the workings of the Spirit of God upon themselves, thinking they never had that wonderful and mighty power of Godinconverfion, acting upon their hearts, because they find all that isdoneupon their hearts that way, is done in the ordinary course and method of nature : Theyconfider, compare, are con vinced, and then resolve to choose Christ and his ways ; whereas they expect to feel some strange operations, that thall have the visible characters of the immediate power of God upon them, and such a power they might discern, if they would confider it as working in this way and method: But they cannotdiftinguishGod's acts from their own, and that puzzles them.
Thirdly, The drawings of the Father are very powerful. " The arın of the Lord is revealed in this work," Ifa. liii. 1.
It was a powerful word indeed, that made the light at first thine out of darkness, and noless power is required to make it thine into our hearts, 2 Cor. v. 14. That day in which the soul is made willing to come to Christ, is called " the day of " his power," Psal. cx. 3. The scripture expresseth the work of conversion, by a threefold metaphor, viz.
That of a resurrection from the dead, Rom. vi. 4. That of creation, Eph. ii. 10. And That of victory or conquest, 2 Cor.x. 4, 5. All these set forth the infinite power of God in this work ; for no less than almighty Power is required to each of them; and if you strictly examine the distinct notions, you shall find the power of God more and more illustriously displayed in each of them.
To raise the dead, is the effect of almighty Power; but then
SERM. IV. The Method of Grace. 171 the resurrection supposeth pre exiftent matter. In the work of creation, there is no pre-existent matter; butthenthere is no opposition : That which is not, rebels not against the power which gives it being. But victory and conquest supposes oppofi tion, all the power of corrupt nature arming itself, and fighting against God; but yet not able to frustrate his design.
Letthefoulwhom the Father draws, struggle, and reluctate as much as it can, it shall come, yea, and come willingly too, when the drawing power of God is upon it †. O the self-con-
Aicts, the contrary resolves, with which the soul finds itselfdiftracted, and rent asunder ! The hopes, and fears; the encouragements, anddiscouragements; they will, and they will not: but victorious grace conquers all opposition at last. We find an excellent example of this in blessed +August in, who speaks of this very work, the drawing of his soul to Christ, and how he felt in that day two wills in himself, " one old, the other " new; one carnal, the other spiritual; and how in these their contrary motions, and conflicts, he was torn asunder in his " own thoughts and resolutions, suffering that unwillingly, " which he did willingly." And certainly, if we consider how deep the soul is rooted, by natural inclination, and long continued custom, in fin, how extremely averse it is to the ways of trict godliness, and mortification ; how Satan, that invidious enemy, that strong man armed, fortifies the soul to defend his possession, against Christ, and intrenches himself in the under- standing, will, and affections, by deep-rooted prejudices against Christ and holiness, it is a wonder of wonders, to see a soul quitting all its beloved lusts, and Aeshly interests and endearments, and coming willingly under Christ's yoke.
Fourthly, The drawings of God are very effectual : Thereisindeedacommon and ineffectual work upon hypocrites, and apostates, called in scripture a " morning cloud, an earlydew," Hos. vi. 4. These may believe for a time, and fall away ar last, Luke viii. 13. Their wills may be half won, they may
moving from the word, and a powerful drawing on God's part. For there is a certain kind of voluntary necessity. Moulin Amut . Arm in .
Ita duae voluntates meae, una vet us, alia vet us, alia nova, ill a carnal is illafpiritualis confligebant interfe, atque difcordando dissipabant animam me am----ibi enim magisjam non ego, quia, ex magna parteidpatiebar invitus, quodfaciebam volens. Aug. confef. lib. 8. sap. 5. Z2
172 The Method of Grace. SERM. IV. bedrawnhalfway to Christ, and return again. So it was with Agrippa, Acts xxvi. 28. εν ολιγω με πειθεις , within a very little, thou perfuadest me to be a Christian: But in God's elected ones, it is effectual : * Their wills are not only almost, but altogether persuaded to embrace Christ, and quit the ways of fin, how pleasant, gainful, and dear soever they have been to them. The Lordnotonlydraws, but draws home those souls to Christ, John vi . 37." All that the Father hath given me, shall come " to me."
It is confessed, that in drawing home of the very elect to Christ, there maybe, and frequently are, many pauses, stands, and demurs ; they have convictions, affections, and resolutions stirring in them, which, like early blossoms, seem to be nipt anddieawayagain. There is frequently, (inyoungones especially), an hopeful appearance of grace; they make conscience of avoiding fins, and performing duties : they have sometimes great awakenings under the word, they are observed to retire for meditation and prayer; and delight tobeinthe company of Christians: and after all this, youthful lusts and vanities are found to stifle and choak these hopeful beginnings, and the work seems to stand, (it maybe some years), ata pause; however, at last, the Lord makes it victorious over all opposition, and sets it home with power upon their hearts.
Fifthly, To conclude, those whom the Father draws to Christ, he draws them finally and for ever. " The gifts and calling of God are without repentance," Rom. xi. 29.: they are fo, as to God the giver; he never repents that he hath called his people into the fellowship of his Son Christ Jesus : and they are so on the believer's part; he is never sorry, whatever he afterwards meets with, that he is come to Christ.
There is a time when Christians are drawn to Christ, but there shall never be a time in which they shall be drawn away from Christ, John x. 29. There is no plucking them out of the Father's hand. It was common to a proverb, in the primitive times, when they would express an impossibility, to say, " You may as soon draw a Christian from Christ, as do it." When Christ asked that question of the disciples, " Will ye " also go away ? Lord, (said Peter, in the name of them all), " to whom shall we go ? Thou hast the words of eternal life,"
Suafion is the act of one using endeavours; persuasion the act of an efficient cause. He uses fuafion, who gives advice; persuasion is the deed of him who determines am an to what he pleases. Eras mus.
SERM. IV. 173 The Method of Grace. John vi. 68. They are thus drawn, do with full-purpose of heart, cleave unto the Lord. And thus of the manner and quality of effectual drawing.
Thirdly, In the last place, I am to evince the impossibility of coming to Christ without the Father's drawings : and this will evidently appear upon the consideration of these two particulars.
First, The difficulty of this work is above all the power of nature to overcome .
Secondly, That little power and ability that nature hath, it will never employ to such a purpose as this ; till the drawing power of God be upon the will of a sinner.
First, If all the power of nature were employed in this design, yet such are the difficulties of this work, that it fur mounts all the abilities of nature. This the scripture very plainly affirms, Eph. ii. 8. " By grace are ye saved through faith, and " that not of yourselves, it is the gift of God." To think of Christ is easy, but to come to Christ, is, to nature, impossible : To fend forth cold and ineffectual wishes to Christ we may, but