Sermon III
Opening the Nature and Use ofthe Goſpel-miniſtry, as
an external Means of applying CHRIST.
2 COR. V. 20. Now then, we are ambaffadors for Chrift, as though God did beseech you by us : we pray you in Chrift's Stead, beye reconciled toGod. THE effectual application of Chriſt, principally confifts
in our union with him, but, ordinarily, there can beno union without a goſpel-tender, and overture of him to our
fouls; for, " Howſhall they believe inhim, ofwhom theyhave
not heard ? and how ſhall they hear without a preacher ? " andhow shall they preach, except they be fent ?" Rom. x.
1.4. *IfGodbe upon adeſign ofeſpoufing poor finners tohis Son, there muſt bea treaty in order to it; that treatyrequires inter-
locution betwixt both the parties concerned in it; but fuch is our frailty, that, ſhouldGod ſpeak immediately to us himfelf, itwouldconfound and overwhelm us : God therefore gracioufly condeſcends, and accomodates himself to our infirmity, in treat-
ingwith us inorder toour unionwith 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 am-
baffadors forGod," &c. In which wordsyou have,
SERM. III. 145 The Method ofGrace.
First, Chriſt's ambaſſadors commiſſionated. Secondly, Their commiſſion opened. First, Chriſt's ambaſſadors commiffionated. "Nowthen,we " are ambaſſadors for Chiſt." The LordJeſus thought it not ſufficient to print the law ofgrace, and bleſſed terms ofour unionwith him inthe ſcriptures, where men may read his willingneſs to receive them, and ſee the juſt andgracious terms and conditionsupon which heoffers to become theirs ; but hath alſo ſo ſet up and eſtabliſheda ſtanding office in thechurch, to expound that law, inculcate the precepts, and urge the promiſes
thereof; to wooand eſpouſe ſouls to Chriſt, " I have eſpouſed
you toone Huſband, that I may preſent you as a chaſte virgin
to Chriſt," 2Cor. xi. 20.; andthis not ſimplyfrom their own affections and compaſſious to miſerable ſinners, but alſo by virtue oftheir office and commiſſion, whereby they are authorized and appointed to that work. " We then are ambaſſadors for " Chrift."
Secondly, Their commiſſionopened: Whereinwe find,
1. Their work appointed. 2. Their capacity deſcribed. 3. And themanner of theiracting in that capacitypreſcrib-
ed.
First, The work whereuntothe miniſters ofthe goſpel are appointed, is to reconcile the worldto God; to work theſe ſinful, vain, rebellious hearts, whichhave a ſtrong averſation fromGod naturally in them; to cloſe with him according tothe articles ofpeace contained inthe gospel, that thereby they maybe capable to receive the mercies and benefits purchaſedby the death ofChriſt, which theycannot receive in the ſtate ofenmityand alienation.
Secondly, Their capacity deſcribed: They act in Chrift'sstead, ashis vicegerents. He is no more in this world to treat perfonally with finners, as oncehedidin thedays ofhis fleſh ; but yet he ſtill continues the treaty with this lower world, by his of-
ficers, requiringmen to look upon them, and obeythenasthey would himself, ifhe were corporally preſent, Luke x. 16. " He
" that heareth you,heareth me; andhe that deſpiſethyou,de
ſpiſeth me." 46
Thirdly, Themanner oftheir acting inthat capacity preſcribed; and that is, byhumble, ſweet, and condeſcending entreaties and beſeechings. This beſt ſuits the meek and lamb-like Saviourwhom they repreſent: thushe dealt with poor finners himſelf, when he converſed among them; he " would not
VOL. II. U
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 fouls of ſinners toChrift.
From hencethe note is,
Doct. That the preaching ofthe 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 confideration theſe three things.
First, What is implied in Chriſt's treating with ſinnersby his ambaſſadors or miniſters.
Secondly, What is the great concernment they are to treat with finners about.
Thirdly, What, andwhen is the efficacy of preaching, to bring finners to Chrift.
First, We will openwhat is implied and imported in Chriſt's treaty with finners, by his ambaſſadors or miniſters.
Andhere we find theſe fixthings implied.
1. It neceſſarily implies the defection and fall ofman, from his eftate of favour and friendſhip with God: If no war with heaven, what need ofambaſſadors 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 toGod, even the Father :" Thence-
forth 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, thatdiſperſed among the loft and miferable pofterity of Adam,
and have brought them home to Chriſt in a perfect ſtate, Eph.
iv. 12, &c.
2. It implies the fingular grace and admirablecondefcenfion ofGod to finful man. That God will admit any treaty with
himatall, is wonderful mercy, it is more than he would do for theangels that fell, Jude 6. They are referved in everlaſting " chains, under darkness, unto thejudgment of the great day."
Chriſt took not on him their nature, but fuffered myriads of them toperiſh, and fills up theirvacant places inglory, with a number of finful men and women, to whom the law awarded the famepunishment.
SERM. III. 147 The Method of Grace. But that Godwill not only treat, but entreat and beſeech ſinful men to be reconciled, is yet more wonderful. Barely to propound theterms ofpeace, hadbeen an astonishing mercy ; but towoo and befeech ſtubborn enemies to be at peace, and
accept theirpardon, oh, how unparralleledwas this condeſcenfion!
3. It implies thegreat dignityand honour ofthe 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 perfons, nor parts, are the proper ground and reaſonofour reſpects to them; but their office and commiffion from Jeſus Chriſt .
We are fallen intothe dregs oftime,whereinavile contempt is poured, not onlyupontheperſons, butthe very office ofthe miniſtry ; and I could heartily with that ſcripture, Mal. ii. 7,
8, 9., were thoroughly confidered by us, poſſibly it might inform us of the true cauſe and reaſon of this fore judgment; but furely Chriſt's faithful miniſters deſerve a better entertainment than theyordinarily find in the world; and if we did but
feriously bethink ourſelves, in whoſe namethey come, and in whoſe ſtead they ſtand, we should receive them as theGala-
tians did Paul, Gal. iv. 14., as angels of God, even as Chrift Jefus.
4. Chriſt's treatingwith finnersby his miniſters, who are his ambaſſadors, implies the ſtrict obligation they are under, tobe faithful in their miniſterial employment. Chriſt counts upon their faithfulness, whom he puts into the miniſtry, 1 Tim. i.
12. They are accountable tohim for all acts of their office, Heb . xiii. 17. Ifthey be ſilent, they cannot be innocent : Neceſſity is laid upon them, and woe tothem, ifthey preach
66 Yea, neceffity isnot only laid uponthem to preach, butto keepcloſe to their commiſſion inpreaching thegoſpel, I Thef.
not the goſpel," 1 Cor. ix. 16.
ii . 3, 4, 5. " Our exhortation was not ofdeceit, 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 ofkings ; we repreſent the perſon ofGod and Chriſt : never any yetdeſpiſed
uswith impunity, nay, withoutbeing injurious toGod and Chrift. Bowles, Præfat, ad Past. Evan.
148 SERM. III. TheMethod of Grace. " in truſtwith the goſpel, evenſo we ſpeak, not aspleaſing " men, butGod who trieth our hearts :" the word is not to becorrupted to pleaſemen, 2Cor. ii. 17. their buſineſs is not
to make them their difciples, but Chrifl's; not tofeek theirs, but them, 2 Cor. xii. 14. to keep cloſe to their inſtructions, bothinthe matter, manner, and end oftheir miniſtry. So did Chriſt himself, the treasure of wisdom and knowledge, yetbeing fentbyGod, he faith, John vii. 16. " Mydoctrine is not " mine, but his that fent me." And ſo he expects and requires that his ambaſſadors keep cloſetothe commiſſionhe hath given them, and be (according to their meaſure) faithful to
their truft, as he was to his. Paul is to deliver to the people, that which he alſo received from the Lord, 1 Cor. xi. And Timothymust keep that which wascommitted to him, 2 Tim, i. 14.
5. It implies the removal of the goſpel-miniſtry to be a very greatjudgment tothe people. The remanding of ambaſſadors, prefages an enfuing war. Ifthe reconcilingoffouls toGodbe the greatest work, then the removal of the means and inſtruments thereof, muſt be the foreſt judgment. Some account " the falling of the falt upon the table" ominous, but furely the fallingofthem, whom Chrift calls thefalt ofthe earth, is fo indeed.
What noware thoſe,once famous and renownedplaces, from whence Chrift, (as he threatned),hath removedthe candlestick, butmagna latrocinia, dens of robbers, and mountains ofprey !
6. And lastly, It implies both the wisdom and condeſcenſion ofGodto finful men,in carryingona treaty ofpeacewith them byfuchambaſſadors,negociatingbetwixthim and them : With-
outa treaty, there would be no reconciliation ; and no method tocarryon ſucha treaty like this: for had the Lord treatedwith
ſinners perfonally, and immediately, they had been overwhelmedwith his awful majesty. The appearances of God confound thecreature, " Let menot hear again the voice ofthe Lordmy " God, (faith Ifrael) neitherletme fee this great fire any more, " that I die not: Yea, ſo terrible was that fight, that Mofes " ſaid, Iexceedingly fear and quake," Deut. xviii. 16. Heb.
xii.21 .
Orhadhe commiſſionated angels for thisemployment, though they ſtandnotat fuchan infinite diſtance fromus asGod doth, yet ſuch is theexcellence of their glory (being the highest spe-
cies and order of creatures) that their appearances would be more apt toaftoniſh than perfuade us: beſides, they being creatures ofanother rank and kind, and not partaking with us, ei-
SERM. III . The Method of Grace. 149
ther in the mifery of the fall, or benefit of the recoveryby Chriſt; it is not to be ſuppoſed, they ſhould ſpeak to us fo
feelingly and experimentally, as theſe his miniſtersdo ; theycan open to you the mysteries of fin, feeling the workings thereof
daily in their own hearts; they candiſcover to you the conflicts
ofthe flesh and Spirit, as being daily exerciſed in that warfare ; andthenbeing menofthe fame mouldandtemper, theycanfay
toyou 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."
Sothat in this appointment, much of the divine wisdom and condefcenfion to finners ismanifeſted : " We have this treaſure " inearthen veſſels, that the excellency ofthe power may be of "God, andnot of us," 2 Cor. iv. 7. God's glory and man's
advantage areboth promotedby this diſpenſation.
Secondly, Next we are to confider that great concernment, aboutwhich theſe ambaffadors of Chriſt are to treatwith ſinners ;
andthat (as the text informs us) is their reconciliation toGod..
Now reconciliationwithGod, isthe reſtoring of men to that former friendſhip theyhadwith God, which was brokenbythe fall , and is stillcontinuedby our enmity and averſation whilft wecontinue inour natural and unregenerate eſtate. Now this
isthegreatestand moſtbleſſeddeſign that everGodhad in the world; anaftoniſhingand invaluablemercytomen, as will clear-
ly appear, by confidering theſe particulars following.
First, ThatGod ſhould be reconciled after ſuch a dreadful breachas the fall ofman made,is wonderful ; no fin, all things confidered,was ever like to this ſin : other fins, like a ſinglebullet, kill particular perfons, but this, like achain-ſhot, cuts off multitudes as thefand upon the fea-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 ofhis, whilst this world continues, yet would it not be enough lamen-
ted; for a manſo newly created out ofnothing, and admitted the first moment intothe highest order, crowned aking over theworks of God's hands, Pfal. viii. 5. aman perfect and upright,without the leaſt inordinate motion, or finful inclination :
amanwhoſemindwas most clear, bright, and apprehenfive of
* To reconcile is nothing elſe, than to make up that friendſhip, whichwas broke by ſome grievous offence, andthus to bring ene.
mies back into their former ſtate ofconcord. Dav. on Col. i. 20.
150 The Method ofGrace. SERM . III. thewill ofGod, whoſe will was free, and able to have eafily put by the ſtrongeſt temptation: a man in a paradife of de-
lights,where nothing was left to defire for the advancing happineſs of foul orbody: 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 foon, upon fo
light a temptation, to violate the law ofhisGod, 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 everGod ſhould think ofbeing
reconciled, or have any purpoſes ofpeace towards ſo vile an apoſtate creature as man .
Secondly, ThatGod ſhouldbe reconciled to men, and not to angels, a more highand excellent order of creatures, is yetmore astonishing : when the angels fell they were loft irrecoverably; nohand ofmercy was ſtretchedout toſave one ofthoſe myriads ofexcellent beings, but chains of darkneſs were immediately
clappedonthem, to reſervethem to thejudgment of the great day, Jude6.
That the milder attribute ſhould be exerciſed to the inferior, and the feverer attribute tothe more excellent creature, is juft 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 ofGod made no proviſionfor the recovery of angels by a Mediator of reconciliation ; partly from the high degree ofthe malignity oftheir fin, who
finned in the light ofheaven, partly becauſe it was decent, that the firſt breach ofthe 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.
Butwe must remember fill the law madeno distinction, but awarded the fame punishment, and therefore itwas mercyalone thatmadethedifference, and mercy for ever to be admired by
men; how aftoniſhing is the grace ofGod, thatmoves in away ofreconciliation to us, out ofdeſign to fill up the vacantplaces
in heaven, from which angels fell, with fuch poor worms as we are! Angels excluded, and men received. O ftupendous mercy !.
Thirdly, ThatGod ſhouldbe whollyandthoroughlyreconciled toman, ſo thatno 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 youabout, isnotthe allayingand mitigating ofhiswrath, (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 thatbring ſuch tidings." God offers you afullreconciliation, aplenary remiffion.
Fourthly, ThatGod ſhouldbefreely reconciled to finners, and diſcharge them without any the leaſt ſatisfaction to his juſtice from them, is, and for ever will be, marvellous in their
eyes.
Ohwhat mercywould thedamnedaccount it, ifafter athoufandyears torments in hell, God would at laſt be reconciled to them, and put an end to their miſery ! But believers are difcharged without bearing any part of the curſe, not one farthing ofthatdebt is levied upon them.
Object. If you fay,how can this be,whenGod ſtands upon full fatisfaction to hisjuſticebefore any foul be diſcharged and reſtored tofavour ? freely reconciled,andyet fully fatisfied, how canthisbe?
Solut. Very well, for thismercy comes freely toyourhands, how coſtly foever it provedto Chriſt; and that free remiffion,
and full fatisfaction, are not contradictory and inconſiſtent things, is plain enough from thatſcripture,Rom. iii. 24. "Being " juſtified freely by his grace, through the redemption that is " in Chriſt Jeſus :" freely, and yet inthe way ofredemption.
For though Chriſt, your furety, hath made fatisfaction in your name and ſtead, yet it was his life, his blood, and not yours, that went for it, and this furety was ofGod's own appointment, andproviding, withoutyourthoughts or contrivance. Obleſſed reconciliation, happy is the people thathear 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 andthem anymore, ſo astodiſſolve the leagueof friendſhip, is
amoſt raviſhing andtranſportingmeſſage.
: Two things give confirmation and full ſecurity to reconciled ones, viz. the terms of the covenant, and the interceffion of theMediator.
The covenant of grace gives great ſecurity tobelievers, against new breaches betwixt God and them. It is said, Jer. xxxii. 40. "And I willmake an everlasting covenantwiththem, " that I will not turn away from them todo them good, but I "willput my fear in their hearts, thatthey ſhall not depart
152 The Method ofGrace. SERM. III . " from me." The fear ofthe Lord, is achoice preſervative againft ſecond revolts, and therefore taken into the covenant. It is no hindrance, buta ſpecial guard to afſurance.
There is no doubt of God's faithfulness: that part of the promite is easilybelieved, 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 thatdanger, this promiſe makes provifion.
Moreover the interceffion of Chriſt in heaven ſecures the faints in their reconciled ſtate, 1 John ii. 1, 2. " If anyman fin, " we have an Advocate with the Father, Jeſus Chriſt the righ- " teous, andhe isthe propitiawon." He continually appears in heaven before the Father, " as a lamb that had been flain," Rev. v. 6. And as the bow in theclouds, Rev. iv. 3. Sothat as
long as Chriſt thus appears in the prefence ofGod for us, it is notpoſſible our ſtate ofjuſtification, and reconciliation canbe againdiffolved. And this is thatbleſſed embassy goſpel-miniſters are employ. ed about; hehath committed to them theword ofthis reconciliation.
In the laſt place, we are to enquire what, and whence, is this efficacy ofpreaching, to reconcile and bring home finners toChrift.
"The That its efficacy is greatinconvincing, humbling, and changing thehearts ofmen, is paſt all debate and queſtion.
weapons ofourwarfare (faith the apoſtle) are not carnal, but " mighty throughGod, to the pullingdown ofſtrong holds,
caftingdown imaginations, and every high thing that exalt- " eth itſelf against the knowledge ofGod, and bringing into
captivity every thought to the obedience of Chrift," 2 Cor. x. 4, 5. No heart ſo hard, no confcience ſo ſtupid, but this
fword can pierce and wound ; inan inſtant, itcan caſt down all thoſe vain reasonings and fond imaginations, which the carnal hearthath beenbuilding all its life long, and open afair paſſage for convictions offin, and thefears andterrors ofwrath to come into that heart that never was afraidoftheſe things before. So Acts ii. 37. " When they heard this, they were pricked tothe
65 heart, and faid unto Peter, and to the rest of the apofiles, " men and brethren, what ſhall we do?"
Whatshall we do ? is the doleful cryofmenattheirwits end ; the voice of one in deepeſt diſtreſs : and ſuch outcries have beenno rarities under the preaching of the word ; its power hath been felt by perſons of all orders and conditions ; the great andhonourable ofthe earth, aswell as the poor andde-
- SERM . III. The Method of Grace. 153 ſpicable. The learned andthe ignorant, the civil and profane, theyoungand the old, all have felt the heart-piercing efficacy of the gofpel.
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 ofGod, whoſe inſtrument it is, by whoſe bleſſing and concurrence with it, it produceth its bleſſed effects upon the hearts ofmen .
First, This efficacy, and wonderful power, is not from the word itſelf; take it in an abſtract notion, ſeparated from the ſpirit, it can donothing: it is called " the foolishness ofpreach-
ing," 1 Cor. i. 21. Fooliſineſs, not only becauſe the world ſoaccounts it, but becauſe in itſelf it is a weak and unfuitable, and therefore a very improbable way to reconcile the worldto God; that the ſtony heart of one man ſhould be brokenby
thewords of another man ; that one poor ſinful creature ſhould beuſed to breathe ſpiritual life into another; this could never be, ifthis fwordwere not managed by an omnipotenthand.
And befides , we know whatworks naturally, works neceſſarily; if this efficacy were inherent inthe word, ſothat we should ſuppoſe it towork 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 burnthe three children ; but alas, thousands hear it, that ne-
ver feel the ſaving power of it, Ifa. liii. i. and 2 Cor. iv. 3, 4.
Secondly, Itderives 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
fromthe ſtrength of their natural or gracious abilities, 2 Cor. iv. 7. "We have this treasure(faith the apostle) inearthen vef-
fels, that the excellency of the power may be ofGod, and " not ofus."
The treaſureof thegoſpel-light is carried εν οςρακινοις σκευεσιν, in earthen veffels, as Gideon and hismenhad their lamps in earthen pitchers, or in oyster-shells, for ſo theword alſo ſignifies ; the
oysterfhellis a baſe and worthless thing in itſelf; however, there lies therich andprecious pearl ofſogreatvalue. Andwhy isthis precious treaſure lodgedin fuchweak,worthless veſſels ? Surely, itis upon no otherdeſign, but toconvince us ofthe truth Iam here to prove, that theexcellency ofthe power is ofGod, and
not of us ; as it follows inthe next words. To the famepurpoſe ſpeaks the fame apoftle, 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; butGod that " giveth the increaſe."
Not any thing ! Whatcan be more diminutively ſpoken ofthe golpel-preachers ? But we must not understandtheſe words in a
ſimple and abſolute, but in a comparative and relative ſenſe ; not as if they were not neceffary and usefulin their place, but that how neceffary foever theybe, and what excellent gifts foeverGod 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 alfo, many thousands would have been reconciled to God, which are yet in the flate 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 bleffing (which is arbitrarilydifpenfed) gives it all the fruit ithath.
Minifters, 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 Eli-
tha's fervant, whoſe prefence doth no good except Eliſha's fpirit be there alſo. For want of the Spirit ofGod, how many thoufands of fouls do find the miniſtry to be nothing to them ? Ifitbe fomething 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 onlywith theirlabours who have excellent gifts, but oftentimes bleſſes mean, deſpicable gifts : with far greater fuccefs.
Suppoſe faith + Austin, there be two conduits inatown, one very plain and homely, the other built of poliſhed marble, and
adorned with excellent images, as eagles, lions, angels ; the wa-
ter refreſhes as it is water , and not as it comes from fuch or fuch a conduit. It is the Spiritthat gives the word all that virtue it hath : he is the Lord of all faving influences : hehath dominion
over the word, over ourfouls, over the times andseasons ofconverfion ; and ifany poor creature attends the miniſtrywithout benefit, if he go away ashe came, without fruit, ſurely we may
* Mr. Anthony Burgeſs . † What is the reason why of two adult ungodly perfons, the one is ſo called as to follow him who calls, the other not ? Do not thou
judge, if thou wouldst not err : thejudgments ofGod are unſearchable, and he hath mercy onwhom he will. Aug. de bono perfeca cap. 8.
SERM . III. 155 The Method of Grace.
ſayin this cafe, as Martha faid to Chriſt, in reference to her bro
ther Lazarus, Lord, ifthou hadſt beenhere, my brother had not died; fo, Lord, ifthou hadit been in this prayer, in this fermon, this poor foul had not gonedead and carnal from under it. Andnow what remains, but that we apply this truth inthoſe
uſesthat itgivesus.
First use of information. Isthe preaching ofthegospelby Chriſt's ambaffadors, theway whichGod takes to reconcile finners tohimfelt ? Then how in-
excufable are allthose that continue in theirstate of enmity, though the ambaffadors of peace have beenwith them all their lives long,
wooing and befeeching them to be reconciled toGod? Oinvincible, obftinate, incurablediſeaſe, 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 willyou not yield to any intreaties ? Muft he be made to ſpeak invain, 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 andday ofhis patience towards you, Luke xiii. 7. " Theſe three years I came
ſeeking fruit on this fig-tree, and find none;" and Jer. xxv. 3. " Theſe three and twentyyearshave I ſpoken untoyou, rifing early and ſpeaking, but you havenot hearkened." "
Well be you affured, that God hathboth 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 ofhis incenfed wrath runs into the other. There is a time when this treaty of peace will end, whenthe Master ofthe house will rife up, and
thedoors be ſhut, Luke xiii. 25. Then will you be left withouthope, and without apology. We read, indeed, offome poor and ineffectual pleas that will bemade by ſome at the last day ; ſo Mat. vii. 22. " We have " prophefied 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 perfons, 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 falvation. Manymillions ofHeathens that never heard the name of
Chriſt, nor camewithin thefound offalvation,who willyet periſm, and that juſtly. Now whatfoever apologies any of theſe will make for themſelves in the last day, tobeſure you can make none. God hath X 2
156 The Method of Grace. SERM. III . givenyou a capacity, and competent underſtanding ; many of you are wife and fubtle in all your other concernments, and on-
ly ſhew your folly in the great concernments ofyour falvation. You cannotplead want of time, ſome ofyou are grown gray. headed under the goſpel; you cannot plead want ofmeans and opportunities, the ordinances and ministers of Chriſt have been with you all your life long to this day; fure, ifyou be Chrift-
leſs now, you muſt alſo be ſpeechless then.
Infer. 2. Hence it alſo follows,That the world owes better entertainment, than it gives, tothe ministers ofChrist : Chrift's am baffadors deserve a better welcome than theyfind 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 fent them ? They publiſh peace, ſhall they be reward. edwith trouble ? O ungrateful world ! We readinEph. vi. 20. ofan ambaffador in bonds, andhe no ordinary one neither. We read alſo a ftrange challenge, madeby anotherat his owndeath, Acts vii. 52. "Which of all the prophets have not your fathers " perſecuted ? Andthey have flainthemwhich ſhewed before " the coming ofthe juſt One." Some thatbrake 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 ofGod to you ; your contemptandabuſe of it, ſpeaks the abundant ſtupidity or malignity ofyour hearts towardsGod. What afadproteſtation dothJeremy make against his ungratefulpeople, Jer. xviii. 20. " Shall evil (faith he) be recompenſed for
good ? for they have digged a pit for my foul; 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 oppofition to, the
miniſterial office. Satan is a great and jealous prince, and it is no wonder he ſhould raiſe all the forces hecan to oppoſe the ambaffadors of Chrift; when, faith *one, the goſpelcomes into his dominions, it doth, as itwere, by found oftrumpet, and beat ofdrum, proclaim liberty to allhis flaves andvaſſals, ifthey will quit that tyrant that hath ſo longheld their ſouls inbondage,andcome under the ſweet and eaſy governmentofChrift, Andcan the devil endure this, think you ? If Chrift fends forth
ambaffadors, nowonder ifSatan 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 itnearly concerns all Chrift's ambaffadors, tofee that they bein astate of reconciliation withGod themselves.
Shall we stand in Chriſt's ſteadby office, andyetnot be in Chriftbyunion ? Shall we entreatmen tobe reconciled toGod, and yet be at enmity with him ourselves ? O let us take heed, " Leſt afterwe have preached to others, we ourſelves ſhould be
66 caft-a-ways," 1. Cor. ix. 27. Of all men living we are the moſt miferable, ifwe be Chriſtleſs and graceleſs : our confciences will make more terrible applications of our doctrine to us inhell, than ever we made to the vileſt of finners on earth. Ο itis far eaſier to ſtudy and preſs a thousand truths upon others, thanto feel the power of one truth upon our own hearts ; to
teach others facienda quam faciendo : duties tobe done, than dutiesbydoing them .
They are fad dilemma's with which a learned † writer poſes ſuchgraceleſs miniſters ; If ſinbe evil, why do ye live in it ? If
itbe not, whydoyoudiffuade men from it ? Ifitbedangerous, howdare you venture on it? Ifitbe not, why doyou tell men
fo? IfGod's threatningsbe true why doyou not fear them ? If theybe falſe, why doyou trouble men needlesslywiththem, and put them into ſuch frights without a cauſe ? - Take heed to yourſelves, left you ſhould crydown fin, and
notovercome it ; leſt while you feek to bring it downin others, youbow to it, and become its flaves yourſelves : it is easier to chideat fin thanto overcome it. That is a ſmart queſtionRom.
ii . 21. " Thou that teacheth another, teacheſt thounot thyſelf?" Aprofane miniſter wasconvertedby reading that textonce, but
howmany have read it as well he, who never trembled at the confiderationofit ashe did!
2. Ufe for Conviction. Isthis the method God uſes to reconcile men to himſfelf ? O then examine yourſelves, whether yet the preaching of the go-
ſpelhath reconciled you to God. It is too manifeſt thatmany amongus 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 towhom is the arm of the Lord revealed ?" We offer you peace upon goſpel-terms and articles, but our peace returnsto us again; enemies you were toGod, 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 ofyou were neverconvinced,tothisday, ofyour ſtate ofenmity againstGod; and without conviction of this, reconciliation is impoſſible ; without repentance, there can be no reconciliation, and without conviction, there can be no
repentance. Whenwe repent, we lay down our weapons, Ifa. xxvii. 4, 5. Buthow few have beenbrought to this? Alas ! if
a few poor, cold, heartless, ineffectual confeffions of fin, may paſs for adue conviction, and ſerious repentance, thenhavewe been convinced, then have we repented; butyou will find, if ever the Lord intend to reconcile you to himself, your convictions andhumiliations for fin, willbe other manner ofthings; 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 defire, yea, what zeal, yea, what revenge ?"
2. Evidence. Many of us never treated ſeriously with the Lord about peace, and how then arewe reconciled to him ? What, a peace without atreaty? Reconciliation without any con-
fideration about it? Itcan never be. When was the time, and where was the place,that you were found in ſecret uponyour
knees, mourning overthe fin ofyour nature, and the evils of your ways ? Certainlyyou 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 forrowful nights, or ever thou canst have peace with God: it willcoft theemany a groan, many a tear, many a hearty cry toheaven : Ifever peace be made betwixtGod and thee, thou must "take " with theewords,andturnto the Lord,ſaying,Takeaway all " iniquity, and receive me gracioufly." O forone fmile, one
tokenof love, one hint of favour ! The child of peace is not born withoutpangs, andagonies of foul .
3. Evidence. Many of us are notreconciled to the duties of religion, and ways of holiness, and how then is it poffible 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 toGod, andhave no heart to draw nigh to God? it can never be.
Examine your hearts, and ſay, Isnot theway of ftrictness abondage to you ? Hadyou not rather be at liberty to fulfil thedefires of the flesh, and ofthe mind? Couldyou notwith that the ſcriptureshadnotmade ſomethings elfeyour fins, and
SERM . III . 159 The Method of Grace.
other things your duties : do you delight in the law ofGod after the inner man, and esteem his judgments, concerning all things to be right ? Do you love ſecret prayer, anddelight in duties of communion with God; or rather, are they not an
ungrateful burden, and irkſom impoſition ? Give confcience leavetoſpeak plain.
4. Evidence. Many ofus are not enemies to fin, andhow thenare we reconciled toGod ? What, friends withGod, and
our lufts too ? It cannot be. Pfal. xcvii . 10. " Ye that love the " Lord hate evil:" The fame hour our reconciliation is made withGod, 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 forfake his ways, and the unrighteous man his thoughts, and let him turn tothe Lord, and he will " havemercy on him; and toourGod, and he will abundantly " pardon."
But it is manifeſt in many ofus, thatwe are no enemies to fin, we ſecretly indulge it, whatbad names foever we call it : Wewill 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; fure we are not reconciled toGod, whilft we embrace his enemy in our boſoms .
5. Evidence. We love not the children of God, nor are reconciled to them that bearhis image, andhow 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 fome that hope they have made their peace withGod, hate, revile, and perfecute the children ofGod ? Surely, in that daywe are reconciled to the Lord, we are reconciled to allhis
people : we ſhall then love a Chriſtian, as a Chriſtian, andby
thisweknow that we are paſſed from death to life.
6. Evidence. Lastly, How can anyman think himself to be reconciled toGod, who never ciofed heartily with Jesus Chrift by faith, who is the only days-man, and peace-maker: the
alone Mediator of reconciliation betwixtGod and man.
This is a fure truth, that all whomGod accepts into favour, are " made accepted in the beloved," Eph. i. 6. If any man willmake peace with God, he must take holdofhis ſtrength,
accept and cloſe with Chriſt, who is the power ofGod, or he cannevermake peace, Ifa. xxvii. He must bemade " nigh by " the blood of Chrift," Eph. ii. 13. But alas, both Chrift
160 The Method of Grace. SERM . III. and faith are ſtrangers to many fouls, who yet perfuade themſelves they are at peacewithGod : O fatal mistake !
3. Ufe of Exhortation. Lastly, This point deſerves acloſe, vigorous application in athreefold exhortation .
First, To Chriſt's ambaſſadors, who treat with fouls in order to their reconciliation withGod.
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 puta greatdeal of honour uponyou in this high and noble employment: great is the dignity ofyour office, toſome you are"the " favourofdeath untodeath, and to others a ſavour of life un-
to life; andwho is fufficient 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, towhom the manage-
ment of ſogreat a concern betwixt God and man is committed!
First, For judgment and prudence, how neceſſary are theſe in ſoweighty 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 ofpeace propounded in the goſpel ; that hath ſo many fubtle temptations to anſwer, and ſo many intricate caſes ofconfcience to reſolve: there are many strong holds
ofSatan tobe battered,and many ſtout and obſtinate reſiſtances made by the hearts of ſinners, which must be overcome ; and hehadneedbenonoviceinreligion, towhomſo difficult aprovince is committed.
Secondly, Let us be ſerious in our work as well as judicious. Remember, O ye ambaſſadors of Chrift, you bring a meſſage from theGod ofheaven, of everlasting confequence to the fouls ofmen. The eternal decrees are executedupon them in your miniftry: 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 folemn confideration.. Owhat an account havewe alſo ſhortly togive untohim that fentus!
Theſeare matters offuch deepconcernment, as ſhould fwallow up our very ſpirits; the least they cando, is to compoſe our hearts unto ſeriouſneſsin themanagement ofthem.
SERM . III. 161 The Method of Grace.
Thirdly, Be filledwith tender affections toward the fouls of men, with whom you treat for reconciliation: you hadneed be men of bowels, as well as men of brains * : you fee a multitude of poor fouls upon the brink of eternal miſery, and they know
it not, but promise themſelves peace, and fill themſelves with vainhopes of heaven: and is there a more moving, melting
ſpectacle in the world, than this ! O think with what bowels of commiferation Moſes and Paul were filled, when the one defired rather to be blotted out of God's book, and the other to be accurſed from Chriſt, than that Ifrael ſhould not be saved, Exod. xxxii. 33. andRom. ix. 3. Think how the bowels of Chriſt yearned over Jerufalem, Mat. xxiii. 37. And over the multitude, Mat. ix. 36." Let the ſamemindbe in you, which " alſo was in Chrift Jeſus."
Fourthly, Be patient and long-fuffering toward ſinners : fuch is the value ofone foul, that it is worth waiting all our days to ſave it at laft : " The ſervant of the Lord muſt not ſtrive, but
be gentle unto all men, apt to teach, patient, in meekness
inftructing them that oppoſe themſelves, ifGod peradventure will give them repentance," 2 Tim. ii. 24, 25. The Lord waitswith patience upon finners, and well mayyou. Confider yourſelves, how long wasGod treating with you, ere you were won to him ? Be not diſcouraged, ifyour ſucceſs prefently an-
fwer not your expectation.
Fifthly, and laſtly, Be ſure toback your exhortations with drawing examples ; elſe you may preach out your last breath before you gain one foul toGod. The devil, and the carnal hearts ofyour hearers, will put hinderances enough in the way
ofyour labours ; do not you put the greatest of all yourſelves. O ſtudynot onlyto 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 fucceed in your embaſſy, andgive up your account withjoy.
Secondly, The exhortation ſpeaks to all thoſe that are yet in a ſtate ofenmity, and unreconciled toGod unto this day. O that my words might prevail, and that you would now be entreated to be reconciled toGod! The ambassadors of peace are yetwithyou, the treaty is not yetended, the Maſter ofthe houſe
is not yet rifen up, nor the door ofmercy and hope finally ſhut: hithertoGod hath waited to be gracious ; O that the long-fuf-
fering of God might be your ſalvation : aday is hafting when
* See Bowle's Paftor. Evang. p. 136. VOL . II. X
162 SERM. III. The Method of Grace. Godwilltreatwithyou no more, when a gulphshall befix
ed betwixt him and you for ever, Luke xvi. 26. O what will you dowhen the ſeaſon ofmercy, and all hopes of mercy,
ſhall endtogether ! WhenGod thall become inacceffible, inexorable, and unreconcilable to you for evermore. Owhat wilt thou do, when thou ſhalt find thyſelf ſhutup under eternal wrath 1 when thou shalt feel that mifery 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 potGodbe fatisfied with the fufferings ofa thousandyears ? no, nor millions of years ! Ah finners, did you but clearly fee the preſent and future mifery ofunreconciled ones, and what that wrath ofthegreat and terribleGod is, which is coming as falt
asthewings of time can bring itupon you, itwould certainly driveyou to Chriſt, or drive you out of your wits. O it is a dreadtul thing to haveGod for your eternal enemy : tohave thegreat and terribleGod caufing his infinite power to avenge
the abuſe ofhis graceandmercy.
Believe it, friends, it is a fearfulthing to fall into the hands ofthe livingGod : knowing the terrors of the Lord we perfuade men: an eternal weight hangs upon an inch oftime. O that youdidbut knowthe timeofyour viſitation ! That youwould 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, whohave taken hold ofGod's ſtrength, and made peacewith him : who had not obtained mercy, but now have obtained mercy : who oncewere afar off, but now are made nigh by the blood of Chriſt : with you I would leave a
few words ofexhortation, and I havedone.
Firlt, Admire and stand amazed at this mercy. " Iwill " 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 .
peacewith you, and at enmitywith millions as good by nature as you : at peace with you that fought it not: at peace for ever; no diffolving this friendſhip for evermore. O let this confideration melt your hearts before the Lord, and make you cry, What amI, Lord, that mercy ſhould take inme, and shut out fallenangels, and millions of men andwomen as capable of mercy as myſelf ! O the riches ! O the depths ofthe mercyand goodness ofGod!
SERM. IV. The Method ofGrace. 163
Secondly, Beware ofnew breaches withGod: Godwill fpeak
peace to his people, and to his faints: butletthem not turn again tofolly," Pfal. lxxxv. 8. What tho' this ſtateoffriendſhipcanneverbe diſſolved, yet it is adreadful thing tohave it clouded: you may loſe the ſenſeof peace, andwith it all the joyofyour hearts, andcomforts ofyour 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 toGod himself, his heart was full
ofheaviness for others that were not reconciled; for his " bre- "thren and kinſmen according to the flesh," Rom. ix. 2, 3. When Abraham was becomeGod's friend himself, then,
" that Ihmael might live before thee!" Gen. xvii. 18.
Fourthly and laſtly, " Let your reconciliation withGod re- " lieve you under all burdens of affliction you ſhall meet with " inyour way to heaven :" Let them that are at enmity with Goddroopunder croffes and afflictions; butdo not youdo ſo. Tranquillus Deus tranquillat omnia, Rom. v. 1, 2, 3. Let the peace ofGod 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 Fatherwhich
hathfent me, draw him. ΟUR laſtdiſcourſe informedyou oftheusefulness and influ-
ence ofthe preachingof the goſpel, inorder tothe ape plication of Chriſt tothe fouls ofmen. There mustbe (inGod's
ordinaryway) the external miniſterial offer of Chrift, before men can have union with him .
But yet, all the preaching inthe world can never effect this unionwith Chriſt in itſelf, and in its own virtue, excepta fupernatural, 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 ofheaven be the preachers ; till God draw, the foul cannot come to Chrift.
No ſaving benefit is to be had by Chriſt, without union with his perſon, nounion with his perſon without faith, no faith, ordinarilywrought, without the preachingof the goſpelby Chriſt's
ambaffadors, their preaching hath noſaving efficacy, without God'sdrawings, as will evidently appear, by confidering theſe
words, and the occafion of them.
The occafion oftheſe words is found (as learned * Cameron well obferves) in the 42dverſe. "And theyſaid, is not thisJeſus " thefonofJofeph,whoſe fatherandmotherwe know ? " Chrift
hadbeen preffing upon them in his miniſtry, the great andne.
ceſſary duty of faith; but notwithstanding the authority of the preacher ; theholiness of his life ; the miracles by which he con-
firmed his doctrine ; they ſtill objected against him, " is not this " the carpenter's Son ?" From whence Chriſt takes occafion for
theſe words ; " No man can come unto me, except my Father " which hath ſent me, draw him," q. d. Invain is theauthority
ofmy perfonurged; invain are allthe miracles wrought in your fight, toconfirm the doctrine preached to you; till that fecret, almighty power ofthe Spirit be put forthupon your hearts, you will not, you cannot, come unto me .
Thewords are a negative propoſition.
Inwhich the author, and powerfulmanner ofdivine operati ⚫on in working faith, are contained : there must be drawingbe-
fore believing, andthat drawing must be the drawing ofGod: everywordhath its weight: we willconfider them in the order
they lie in the text.
Ουδεις--ΝοMan] not one, let his natural qualificationsbe 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 perfons, in all ages, needthe ſamepower ofGod, one as well
as another; every man is alike dead, impotent, and averſe to faith inhis natural capacity. No man, or not one, among all the fons of men .
Δυναται ,--Can] or isable :he ſpeaks ofimpotency to ſpecial and ſaving actions, ſuch as believing in Chriſt is: no act that is
faving, can be done without the concurrence of ſpecial grace. Other acts that have a remote tendencyto it, are performed by a more general concourſe and common aſſiſtance; ſo men may come totheword, and attendto what is ſpoken, remember, and confider what the wordtells them; but as to believing or com
* Cameronis Myrothec. p. 139.
SERM. IV. 169 The Method ofGrace. ing toChriſt, thatnomancandoofhimself, orby a general and common aſſiſtance. No man can. Εγθείν προς με,--Come unto me] (i. e.) believe in meunto ſalvation. Coming to Chrift, 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 " neverhunger, and he that believeth on me thall never thirſt: " it notes the terms from which, and to which the foul moves, and the voluntarineſsofthe motion, notwithstanding that divine power, by which the will isdrawn to Chrift.
Εαν μηο Πατηρ,---Exceptmy Father] not excluding the other. two perfons ; for every work ofGod relating tothe creatures, iscommon to all the three perſons : nor only to note thatthe Father is the firſtin 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 fent him, ſtands obliged thereby, to bring thepromised feed to him, and that he doth by drawing
them to Chriſt by faith : ſo the nextwords 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 abenevolent bending ofthe will whichwas
" averſe;" andas it is not in the way offorce and compulfion, ſoneither is it by afimple moralfuafion, by the bare propoſalof an object tothe will, and ſo leavingthe ſinnerto his own election; but it is ſuch aperfuafion, as hath a mighty overcoming ef-
ficacy accompanying it : ofwhich 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 thespecialand mighty power ofGod,
Noman is compelled to come to Chriſt against his will, he that cometh, comes willingly, but eventhat will, and defire to come, is the effect of grace, Phil, ii. 13. " It isGod that work-
" eth inyou, both towill, and to do, of his own good pleasure."
" Ifwe defire the help and aſſiſtance of grace, (faith | Ful-
† Non violenta 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. adTheod.
166 The Method of Grace. SERM. IV. " gentius) eventhedefire isofgrace; grace muſt firſtbeſhed " forthuponus, beforewe canbegin todefire it:" " By grace " are ye ſaved through faith, and that not ofyourſelves, it is " thegift ofGod," Eph. ii. 8. ſuppoſe theutmoſt degree of
natural ability ; leta man be asmuchdiſpoſedand prepared, as naturecandiſpoſe orprepare him, andto allthis, add thepropoſal ofthe greatest arguments, and motives, to inducehim to come; let all theſe have the advantage ofthe fitteſt ſeaſonto work uponhis heart; yet no mancancometillGoddraw him: we move as we are moved; as Chriſt's coming to us, foour
comingtohim are the pure effects ofgrace.
Three things require explication in thispoint before us.
First, What thedrawing ofthe Father imports. Secondly, InwhatmannerhedrawsmentoChrist. Thirdly, How it appears that none cancome till they be fo drawn.
First, What thedrawing ofthe Father imports. To open this, let it beconfidered, thatdrawing isusually diſtinguiſhed into physical and moral. The former is, either by co-action, force, and compulſion: or, by a ſweet, congruous efficacyupon the will. As toviolence and compulfion,
itis none ofGod's way and method, itbeingboth against the nature ofthe will ofman, whichcannotbe forced, and against the will of Jefus Chriſt, who loves to reign over a freeand willing people, Pfal. cx. 5. "Thy people ſhallbe willing in
" the day of thy power." Or, as that word may be rendered, they ſhall be voluntarineſſes, as willingaswillingneſsitfelf. Itis not thenby a forcible co-action, but in a moral way ofper-
ſuaſion, that God the Fatherdraws men toJeſus Chriſt : He draws with the bands ofa man, as they are called, Hof. xi. 14. (i. e.) in away ofrational conviction of the mind and confcience, and effectual perfuafionofthe will.
But yet by moral perfuafion, we must not underſtand a ſimple andbare propoſal, or tender ofChriſt and grace, leaving it ſtill at the finner's choice,whether he willcomply with itor no. For though Goddoes notforcethe will contrary to its nature, yet there is a real internal efficacy implied in thisdraw-
#Wedo not fee God preaching, writing, and teaching, yetwe believeas ifwe saw thus; for all truth hath a power of inclining the
mind to affent; the greater truth , the greater power, and the great-
eſt truth, thegreatest power ofall; Butwhy thendo not all believe thegoſpel ? I anſwer, becauſe all are are not drawnbyGod, Bape tist Mantuanus depatientia, lib. 3. cap.2,
SERM. IV. The Method ofGrace. 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 rebellionand reluctance ofit, and ofunwilling, makes it willing to come to Chriſt. And, in this refpect, we owna phyſical, as well as moral influence of the Spirit in this work; andto theſcripture,expreffes it, Eph. i. 19, 20. "That " we mayknowwhat is the exceedinggreatness ofhis powerto- " ward us whobelieve, according to theworking ofhis mighty " power, whichhe wrought inChriſt,whenheraised him from " the dead." Here is much more than anaked propoſal made to the will; there isa power as well asa tender; greatness of power; and yet more, the exceedinggreatness ofhis 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 hewrought in Christ, when he raisedhim from thedead. Thus he fulfils in us allthe good pleaſure of his will, and the work offaith with power, 2 Theff. i. 11. And this is that which the ſchools callgratia efficax, effectu al grace; and others victrix delectatio, an overcoming,conquer-
ing delight † : Thus the work is carried onwith a moſt efficacious ſweetneſs. So that the libertyof thewill isnot infringed, whilst the obſtinacy ofthe will is effectually fubdued and over-
ruled. For want ofthis, there are ſo many almost Christians int theworld ; 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 theword, theyhad nevervaniſhed or periſhed like embryo's as theydo. So then,Goddraws notonly ina moralway,by propoſinga fuitable object to the will, but alſo in aphysical way, or by immedi-
atepowerful influence uponthe will; not infringing the liber. tyof it, but yet infallibly and effectually perfuading it to come toChrift.
Secondly, Next letus confider the marvellous wayand manher, in which the Lorddraws the fouls ofpoor finners toJefus Chriſt, and you willfindhedoth it,
4. Effectually, and 5. Finally. First, This bleſſedwork is carried on by theSpiritgradually ; bringing the foul ſtepby step, inthedue method and order of the goſpel to Chriſt; illumination, conviction, compunction, prepare thewaytoChrift ; andthen faith unites the foul tohim :
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, thatbrings the foul to Chrift for reſt, Matth. xi. 28. " Come unto me, allye that are weary and heavy laden." But without conviction there can be no compunction ; no hu-
miliation ; he that is not convinced of his fin and miſery, never bewails it, nor mourns for it : Never was there one tear oftrue
repentance feen todrop from the eye of an unconvinced finner. And without illumination, there canbe 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 confciences 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 falvation.
Theſe ſeveral ſteps are more diſtinctly discerned in ſome Chriſtians than inothers ; 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 ftate of prophaneneſs, than inthoſe that had the advantage of a pious education ; but in this order, the work is carried on, ordinari-
ly, in all; however it differ in point ofclearneſsin the one, and in the other.
Secondly, Hedraws finners to Chriſt congruously, and very agreeably to the nature and way of man, fo he ſpeaks, Hof. xi. 4. " I drew them with the * cords ofa man, with bands of " love:" Not as beaſts are drawn ; but as menare inclined, and wroughttocompliance,byrational conviction oftheirjudgments,
and powerful perfuafion of their wills; the minds of finners
are naturally blinded by ignorance, 2 Cor. iv. 3, 4. And their affections bewitched to their lufts, Gal. iii. 4. and whilst it is thus, no arguments or entreaties can poſſibly prevail, tobring them offfrom the ways offin to Chrift.
The way therefore which the Lord takes to win and draw them to Chrift, is by rectifying their falſe apprehenfions, and ſhewing them infinitely more good in Chriſt, than in the creature, and in their lufts ; yea, by fatisfying their underſtandings, that there is goodneſs enough in Jeſus Chrift, to whom he is drawing them.
* Funibus hominum (ie.) humanis : 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 fake.
Secondly, Enough to preponderate all temporal-evils, which are to be fuffered for his fake.
First, That there is moregood in Chriſt than in all temporal goodthings, which we are todeny, 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, andwith-holds itfrom coming to Chrift : there
isnoman that loves money ſo much, but he will willingly part with it, for that which is more worth to him, than the ſumhe
partswith topurchaſe it : Matth. xiii . 45, 46. " The kingdom " ofheaven is like to a merchant-man, ſeeking goodly pearls, " whowhen he hath found one pearl ofgreat 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 finner 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 folid, ſubſtantial good : yea, he is, andby conviction appears tobe amore ſuitable good than the creature : The world cannot juſtify, and ſave, but Chrift can . Chriſt is a more neceſſarygood than the creature, which is only for our temporal conveniency, but he is of eternal
neceffity. He is a more durable good thanany creature-comfort is, or can be: " The faſhionof thisworld paſſeth away,"
1 Cor. vii. 13. But durable riches and righteouſneſs are inhim, 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 foul toJeſus Chriſt .
Secondly, And (then to remove every thing out ofthe way to Chrift)Goddiſcovers to the foulenoughinhimtopreponderate,
andmuch more than will recompenſe allthe evils and fufferings it can endure for his fake.
It is true, they that cloſe with Chrſt, cloſe with his croſs alfo: they must expect to ſave no more but theirfouls by him. Hetells us whatwe must truſt to, Luke xiv. 26, 27. " Ifany " 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 difciple: And whosoever " doth not bear his croſs, and comeafter me, cannot be mydif- " ciple."
To readfuch a text as this, with fuch a comment upon it,as VOL. II. Z
170 The Method ofGrace. SERM. IV.
ſatanand our fleſh can make; is enough to fright aMan from Chriſt for ever : Nor is it poſſible, by all the arguments in the world, to draw any foul to Chriſt upon fuch terms as theſe, till
the Lord convince it, that there is enough, and muchmore than enough inJeſus Chritt to recompenſe all theſe fufferings, and
loffes, we endure for him.
But when the foul is fatisfied, that theſe ſufferings are but external, upon the vile body, but that the benefit which comes
by Chrift is internal, in a man's own soul; theſe afflictions are but temporal, Rom. viii. 18. But Chrift and his benefits are eter
nal: This must needs prevail with the will to come over to
Chrift; notwithstanding all the evils of ſuffering that accompany him, when the reality of all this is discovered by the Lord, and the power ofGod goes alongwith theſe diſcoveries. Thus the Lorddraws us in our own way, by rational convicti onsofthe underſtanding, andallurementsof the will.
And it is poffible this maybe the reason whyſome poor fouls mif-judge the workings ofthe Spirit ofGod upon themselves, thinkingthey neverhad that wonderful and mighty power of Godinconverfion, actingupon theirhearts, becauſethey findall
that isdoneupon their hearts that way, isdone in theordinary courſeand method ofnature : Theyconfider, compare, are con vinced, and then refolve tochoose Chriſt and his ways ; where-
as they expect to feel fome ſtrange operations, that thall have the viſible characters ofthe immediate power ofGod uponthem, andfuch a power they might difcern, ifthey would confider it as working inthis wayand 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 Lordis revealed in this work," Ifa. liii. 1.
It was a powerful word indeed, that made the light at firſt thine out ofdarkneſs, and noleſs power is required to make it thine into our hearts, 2 Cor. v. 14. That day in which the foul is made willing tocome to Chriſt, is called " the day of " his power," Pfal. cx. 3. The fcripture expreſſeth the work ofconverfion, by a threefold metaphor, viz.
That of a refurrection from the dead, Rom. vi. 4. Thatof creation, Eph. ii. 10. And
That of victory or conquest, 2 Cor.x. 4, 5. All theſe ſet forth the infinite power ofGod in this work ; for no less than almighty Power is required toeach ofthem; andifyou ftrictly
examine the diftinct notions, you shall findthe power ofGod
more and more illuſtriouſly diſplayed in each ofthem.
To raiſe the dead, isthe effect ofalmightyPower; but then
SERM. IV. The Method of Grace. 171
the refurrection 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 whichgives itbeing. But victory and conquest ſuppoſes oppofi
tion, allthe power of corrupt nature armingitſelf, and fighting againstGod; butyet not able to fruſtratehis deſign.
Letthefoulwhom the Father draws, ſtruggle, and reluctate asmuch as itcan, it ſhallcome, yea, and come willinglytoo, when thedrawing power ofGod is upon it †. O the ſelf-con-
Aicts, the contrary reſolves, with which the soul finds itſelfdif-
tracted, 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 inbleſſed +Augustin, who ſpeaks ofthis very work, thedrawing ofhis foul to Chrift, 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 hedid willingly." And certainly, ifwe conſiderhow deep the foul is rooted, bynatural inclination, and long conti-
nuedcustom, in fin, how extremely averſe itis to theways of
trict godliness, and mortification ; how Satan, that invidious enemy, that ſtrong manarmed, fortifies the foul todefendhis poffeffion, against Chriſt, and intrenches himselfin the under-
ſtanding, will, and affections, bydeep-rooted prejudices against Chrift and holiness, it is awonder of wonders, to ſee a foul
quitting all itsbeloved lufts, and Aeſhly intereſts and endearments, andcoming willingly under Chriſt's yoke.
Fourthly, The drawings of God are very effectual : Thereisindeedacommon and ineffectualwork upon hypocrites, and apoſtates, called inſcripture a " morning cloud, an earlydew," Hof. vi. 4. Theſe may believe for a time, and fall away ar laſt, Luke viii. 13. Their wills may be half won, theymay
†A ſweet moving from the word, and a powerful drawing on God's part. For there is a certain kind of voluntary neceſſity. Moulin Amut . Armin .
$ Ita duae voluntates meae, una vetus, alia vetus, alia nova, illa carnalis illafpiritualis confligebant interfe, atque difcordando dissipabant animam meam----ibi enim magisjam non ego, quia, ex
magna parteidpatiebar invitus, quodfaciebam volens. Aug. confef. lib. 8. sap. 5. Z2
172 The Method ofGrace. SERM. IV. bedrawnhalfway to Chrift, and return again. Soitwas with Agrippa, Acts xxvi. 28. εν ολιγω με πειθεις , within a very little,
thou perfuadeſt me to be a Chriſtian: ButinGod's elected ones,
it is effectual : * Their wills are not only almoſt, but altogether perfuaded 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 toChriſt, John vi . 37." Allthat the Father hath given me, ſhallcome " to me."
It is confefſed, 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 confcience of avoiding fins, and performing duties : they have ſometimes great awakenings under the word, they are obſerved to retire
for meditationand prayer; anddelight 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 ſomeyears), ata pauſe; however, at laſt, the Lord makes it victorious over all oppoſition, and fets it home with powerupon their hearts.
Fifthly, To conclude, thoſe whom the Father draws to Chriſt, he draws them finally and for ever. " Thegifts and
calling ofGod are without repentance," Rom. xi. 29.: they are fo, as toGod the giver; he never repents that he hath called his people into the fellowship ofhis Son Chriſt Jefus : and
they are ſo on the believer's part; he is never forry, whatever he afterwards meets with, thathe iscome to Chrift.
There is a time when Chriftians are drawn to Chriſt, but there ſhall never be a time in which they ſhall bedrawn away
from Chriſt, John x. 29. There is no plucking them out of the Father's hand. Itwas common to a proverb, in the primitive times, when they would expreſs an impoſſibility, to ſay, " You may as ſoon draw a Chriſtian from Chrift, as do it." When Chriſt aſked that queſtion of the diſciples, " Will ye
" alſo go away ? Lord, (faid Peter, inthe name ofthem all), " towhom ſhall we go ? Thou hast the words ofeternal life,"
* Suafion is the act of one uſing endeavours; perfuafion the act ofan efficientcauſe. Heuſes fuafion, who gives advice; perfuafion isthe deed ofhimwho determines aman towhat he pleaſes. Eraf 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 appearupon the confideration oftheſe 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 ofGod be upon the willofa finner.
First, If allthe power of nature were employed in this deſign, yet ſuch are the difficulties of this work, that it furmounts 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 ofGod." To think of Chriſt is easy, but tocometo Chriſt, is, tonature, impoſſible : Tofend forth coldand ineffectual wishes to Chriſt we may, but