The Method of Grace, Sermon 4
The Fourth SERMON.Serm. 4.
Joh. 6. 44.Explaining the work of the Spirit, as the internal & most effectual means of the Application of Christ.
No man can come unto me, except the Father which hath sent me, draw him.
OUR last discourse informed you of the usefulness & influence of the preaching of the Gospel in order to the Application of Christ to the souls of men: there must be (in Gods 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 it self, and in its own vertue, except a supernatural and mighty power go forth with it for that end and purpose. Let Boanerges and Barnabas try their strength, let 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 Christs Ambassadors, their preaching hath no saving efficacy without Gods drawings; 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 42. verse. And they said, Is not this Jesus Cameronis Myrothes. p. 139.the son of Joseph, whose Father and Mother we know? Christ had been pressing upon them in his ministry the great and necessary 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 Carpenters. Son? from whence Christ takes the occasion of 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 person urged, in vain are all the miracles wrought in your sight 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 operation in working faith are contained: there must be drawing before believing, and that drawing must be the drawing of God: every word hath its weight, we will consider them in the order they lye in the Text.
foreign—No man] 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 of any man: 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.
foreign—Can] or is able: he speaks of impotency 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 what is spoken, remember, and consider what the word tells them; but as to believing or coming to Christ, that no man can do of himself, or by a general and common assistance. No man can
foreign,—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 from ver. 35. he that cometh to me shall never hunger, and he that believeth on me shall never thirst: it notes the terms from which, and to which the soul moves, and the voluntariness of the motion, notwithstanding that divine power by which the will is drawn to Christ.
foreign—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,
foreign—who hath sent me] God having entred into Covenant with the son and sent him, stands obliged by that paction to bring the promised seed to him, and that he doth by drawing them to Christ by faith: so the next words tell us the Father doth
foreign—draw him] that is powerfully and effectually incline his will to come to Christ: not by a violent coaction, Non violenta coactio…mmediata, sed voluntatis à deo aaversae henevola flectio. Glas. Rhet: Sacra. p. 2…6.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 a simple moral suasion, by the bare proposal of an object to the will, and so leaving the sinner to his own election, but it is such a persuasion 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 Doct.unless he be drawn unto him by the special and mighty power of God.
No man 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. 2. 13. It is God that worketh in you both to will, and to do, of his own good pleasure.
If we desire the help and assistance of grace (saith Fulgentius) Ut ergo desideremus adjutorium, hoc quoque est gratiae; ipsa namque incipit effundi, ut incipiat posci. Fulgen. Epist. 6. ad Theod.even the desire is of grace; grace must first be shed forth upon us before we can begin to desire it: by grace are y… saved through faith, and that not of your selves, it is the gift of God, Eph. 2. 8. suppose the utmost degree of natural ability, let a man be as much disposed and prepared as nature can dispose 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 man can come till God draw him: we move as we are moved; as Christs coming to us, so our coming to him are the pure effects of grace.
Three things require Explication in this point before us.
First, What the drawing of the Father imports.
Secondly, In what manner he draws men to Christ.
Thirdly, How it appears that none can come till they be so drawn.
First, What the drawing of the Father imports.
To open this, let it be considered, that drawing is usually 1.distinguisht into Physical and Moral. The former is either by coaction, force, and compulsion, or by a sweet congruous efficacy upon the will: as to violence and compulsion it is none of Gods way and Method, it being both 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. 110. 4. The people shall be willing in the day of thy power: or as that word may be rendred, they shall be voluntarinesses, as willing as willingness it self: it is not then by a forcible coaction, but in a Moral way of perswasion that God the Father draws men to Jesus Christ: he draws with the bands of a man, as they are called, Hosea 11. 14. (i. e.) in a way of rational conviction of the mind and Conscience, and effectual perswasion of the will.
But yet by Moral perswasion we must not understand a simple and bare proposal or tender of Christ and grace, leaving it still at the sinners choice whether he will comply with it or no, *Non videmus deum concionautem, scribentem, docentem, tamen ac si videmus, credimus, habet enim omn is veritas vim inclinativam, & major, majorem; & maxima, maximam: sed cur ergo non omnes credunt evangelio? Respondeo, quod non omnes trahuntur a deo. Baptist. Mantuanus de patientia, lib. 3. cap. 2.for though God do not force the will contrary to its nature, yet there is a real internal efficiency implyed in this drawing, 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 a Moral influence of the Spirit in this work: and so the Scripture expresses it, Eph. 1. 19, 20. that we may know what is the exceeding greatness of his power towards us who believe, according to the working of his mighty power which he wrought in Christ when he raised him from the dead: here is much more than a naked proposal made to the will, there is a power as well as a tender, greatness of power, and yet more, the exceeding greatness of his power; and this power hath an actual efficiency 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 fulfills in us all the good pleasure of his will, and the work of faith with power, 2 Thes. 1. 11.
And this is that which the Schools call gratia efficax, effectual grace, and others victrix delectatio an overcoming conquering Coelestis qu edam & ineffabilis suavitas. Jansenius Aug. Lib. 4. cap. 1.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 over-ruled: for want of this there are so many almost Christians in the world, hence are all those vanishing imperfect works which come to nothing, call'd in Scripture a morning cloud, an early dew: had this mighty power gone forth with the word, they had never vanished, or perished like Embryos as they do: So then, God draws not only in a 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 Liberty of it; but yet infallibly and effectually perswading it to come to Christ.
Secondly, Next let us consider the marvellous way and 2.manner in which the Lord draws the souls of poor sinners to Jesus Christ; and you will find he doth it
1. Gradually,
2. Congruously,
3. Powerfully,
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: without humiliation there can be no faith, Mat. 21. 32. ye repented not, that ye might believe: 'tis the burdensome sense of sin that brings the soul to Christ for rest, Mat. 11. 28. come unto me ye that are weary and heavy laden: but without Conviction there can be no Compunction, no humiliation; he that is not convinced of his sin 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 2. 37. In this order therefore the Spirit (ordinarily) draws souls to Christ, he shines into their minds by illumination, applys that light to their Consciences by effectual Conviction, breaks and wounds their hearts for sin in Compunction, and then moves the will to embrace and close with Christ in the way of Faith for life and salvation.
These several steps are more distinctly discerned in some Christians than in others; they are more clearly to be seen in the Adult Convert, than those that were drawn to Christ in their youth; in such as were drawn to him out of a state of prophaneness, than 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 of clearness in the one, and in the other.
Secondly, He draws sinners to Christ Congruously, and very agreeably to the nature and way of man. So he speaks, Hosea 11. 4. I drew them with the cords of a man, with bands Fu…ibus hominum (i. e.) humanis: n… quibus trahi ac deduci solent boves.of love: not as beasts are drawn, but as men are inclined and wrought to complyance by rational Conviction of their Judgements, and powerful perswasion of their wills; the minds of sinners are naturally blinded by ignorance, 2 Cor. 4. 3, 4. and their affections bewitched to their Lusts, Gal. 3. 4. and whilst it is thus, no arguments of intreaties can possibly prevail to bring them off from the ways of sin to Christ.
The way therefore which the Lord takes to win and draw them to Christ, is by rectifying their false apprehensions, 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,
First, To outbid all temporal good, which is to be denied for his sake.
Secondly, 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 which entangles and with holds it from coming to Christ: there is no man 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. 13. 45, 46. The Kingdome of heaven is like to a Merchant man, seeking goodly Pearls, who when he hath found one Pearl of great price, goeth and selleth all that he hath and buyeth 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. 23. 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 justifie and save, but Christ can. Christ is a more necessary good than the creature, this is for our temporal Conveniency, but he 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. 7. 31. but durable riches and righteousness are in him, Prov. 8. 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 gives the main stroke to this work, of drawing a Soul to Jesus Christ.
Secondly, And then (to remove every block out of the way to Christ) God discovers to the Soul enough in him to preponderate and much more than recompence all the evils and sufferings it can endure for his sake.
'Tis true, they that close with Christ, close with his cross also: they must expect to save no more but their souls by him: he tells us what we must trust to, Luke 14. 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 my disciple.
To read such a Text as this with such a Comment upon it as Satan and our own flesh can make, is enough to scare a man from Christ for ever: nor is it possible by all the arguments in the world to draw any soul to Christ upon such terms as these, till the Lord convince it, that there is enough, and much more than enough in Jesus Christ to recompence 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 the benefit that comes by Christ is internal in a mans-own soul, These afflictions are but temporal, Rom. 8. 18. but Christ and his benefits are eternal: this must need 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 in our own way, by rational Convictions of the understanding and allurements of the will.
And it's possible this may be the reason why some poor souls mis-judge the workings of the Spirit of God upon them selves, thinking they never had that wonderful and mighty power of God in conversion acting upon their hearts, because they find all that is done upon their hearts that way, is done in the ordinary course and method of Nature: they consider, compare, are convinced, and then resolve to choose Christ and his ways; whereas they expect to feel some strange operations that shall have the visible Characters of the immediate power of God upon them, and such a power they might discern, if they would consider it as working in this way and method: but they cannot distinguish Gods acts from their own, and that puzzles them.
Thirdly, The drawings of the Father are very powerful. The arm of the Lord is revealed in this work, Isa. 53. 1. It was a powerful word indeed that made the light at first shine out of darkness, and no less power is required to make it shine into our hearts, 2 Cor. 5. 14. That day in which the soul is made willing to come to Christ, is call'd the day of his power, Psal. 110. 3. The Scripture expresseth the work of conversion by a threefold Metaphor. viz.
That of a resurrection from the dead, Rom. 6. 4.
That of Creation, Ephes. 2. 10. And
That of Victory or Conquest, 2 Cor. 10. 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 display'd in each of them.
To raise the dead is the effect of almighty power, but then there surrection suppseth pre-existent matter. In the work of creation, there is no pre-existent matter, but then there is no opposition: that which is not, rebels not against the power that gives it being. But Victory and Conquest supposes opposition, all the power of corrupt Nature arming it self and fighting against God, but yet not able to frustrate his design.
Let the soul whom the father draws struggle and reluctate S…avis motus in verbo, & sortis tractus in Deo. Est enim quaedam necessitas vuluntaria. Moulin. Anat. Ar…in.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-conflicts, the contrary resolves with which the soul finds it self distracted and rent asunder! the hopes and fears, the incouragements and discouragements, they will, and they will not! but victorious grace conquers all opposition at last. We find an excellent example of this in blessed Augustine *Ita due voluntates …, una vetus, alia nov…, illa carnalis, illa spiritualis confligibant inter se at que discordando dissipabant animam medan.—ibi enim magis jam non ego, quia ex magna parte id patiebar invitus, quod… faciebam volens. Aug. confess. lib. 8. c. 5.who speaks of this very work, the drawing of his soul to Christ, and how he f…lt in that day two wills in himself, one old, the other ne…; 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 custome in sin, how extreamly averse it is to the ways of strict 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 understanding, will, and affections; by deep rooted prejudices against Christ and holiness, it is the wonder of wonders to see a soul quitting all its beloved lusts and fleshly interests and endearments, and coming willingly under Christs yoak.
Fourthly, The drawings of God are very effectual: there is indeed a Common and ineffectual work upon hypocrites and Apostates, call'd in Scripture a morning cloud, an early dew, Hosea 6. 4. these may believe for a time, and fall away at last, Luke 8. 13. their wills may be half won, they may be drawn half way to Christ, and return again. So it was with Agrippa, Acts 26. 28. foreign, within a very little Suadere est conantis, persuadere efficientis: suadet qui consulit, persuadit qui quo vult inducit hominem. Erasm.thou perswadest me to be a Christian: but in Gods elected ones it is effectual: their wills are not only almost, but altogether perswaded to embrace Christ, and quit the ways of sin, how pleasant, gainful and dear soever they have been to them: the Lord not only draws, but draws home those souls to Christ, Joh. 6. 37. all that the Father hath given me, shall come to me.
It is confessed, that in the drawing home of the very elect to Christ, there may be and frequently are many pauses, stands, and demurrs, they have convictions, affections and resolutions stirring in them, which like early blossoms seem to be nipt and dye away again. There is frequently (in young ones especially) an hopeful appearance of grace, they make conscience of sins, and duties: they have sometimes notable rouzings and awakenings under the word, they are observed to affect retirements for meditation and prayer, and delight to be in the 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 may be some years) at a 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 to him finally and for ever. The gifts and calling of God are without repentance, Rom. 11. 29. They are so 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 believers 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, Joh. 10. 29. there's no plucking them out of the Fathers hand. It was common to a Proverb in the Primitive times; when they would express an impossibility, 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 (saith Peter in the name of them all) to whom shall we go? thou hast the words of eternal life; Joh. 6. 68. They that 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 Fathers 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 abili…y 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 imploy'd in this design, yet such are the difficulties of this work, that it surmounts all the abilities of nature: this the Scripture roundly and plainly affirms, Eph. 2. 8. by grace are ye saved through faith, and that not of your selves, it is the gift of God. To think of Christ is easie, but to come to Christ is (to nature) impossible: to send forth lazy and ineffectual wishes to Christ we may; but to bring Christ and the soul together requires the almighty power of God, Eph. 1. 19. The grace of faith by which we come to Christ, is as much the free gift of God, as Christ himself who is the object of faith, Phil. 1. 29. to you it is freely given to believe. And this will easily let it self into your understandings if you but consider
| the | Subject, | of this work of faith or coming to Christ. |
| Act, and | ||
| Enemies |
First, Consider the Subject of faith in which it is wrought, or what it is that is drawn to Christ: 'tis the heart of a sinner: 1.which is naturally as indisposed to this work as the wood which Elijah laid in order upon the Altar was to catch fire, when he had poured so much water upon it as did not only wet the wood, but also fill'd up the trench round about it, 1. Kings 18. 33. For it's naturally a dark, blind, and ignorant heart, Job 11. 12. and such an heart can never believe, till he that commanded the light to shine out of darkness, do shine into it, 2 Cor. 5. 14.
Nor will it avail any thing to say, though man be born in darkness and ignorance, yet afterwards he may acquire knowledge in the use of means, as we see many natural men do in a very high degree: for this is not that light that brings the soul to Christ, yea, this natural unsanctified light blinds the soul and prejudices it more against Christ than ever it was before, 1 Cor. 1. 21, 26.
As it is a blind and ignorant heart, so it's a selfish heart by nature: all its designs and aims terminate in Self: this is the Centre and weight of the soul, no righteousness but its own is sought after, that, or none, Rom. 10. 3. now for a soul to renounce and deny Self in all its forms, modes, and interests, as every one doth that cometh to Christ; To disclaim and deny natural, moral, and religious Self and come to Christ, as a poor, miserable, wretched, empty creature; to live upon his righteousness for ever, is as supernatural and wonderful, as to see the hills and mountains start from their bases and Centres, and flye like wandering Atomes in the Air.
Nay this heart which is to come to Christ is not only dark and selfish, but full of pride. O'tis a desperate proud heart by nature, it cannot submit to come to Christ as Benhadads servants came to the King of Israel with sackcloath on their loyns, and ropes upon their heads. To take guilt, shame and confusion of face to our selves, and acknowledge the righteousness of God in our eternal damnation; to come to Christ naked and empty as one that justifies the ungodly; I say nature left to it self, would as soon be damned as do this: the proud heart can never come to this, till the Lord have humbled and broken it by his power.
Secondly, Let us take the Act of faith into consideration also, as it is here described, by the souls coming to Jes…s 2.Christ, and you will find a necessity of the Fathers drawings, for this evidently implies that which is against the stream and current of corrupt nature, and that which is above the Sphere and capacity of the most refined and accomplished nature.
First, It's against the Stream and Current of our corrupt nature to come to Christ. For let us but consider the Term from which the soul departs when it comes to Christ. In that day it leaves all its lusts and ways of sin, how pleasant, sweet and profitable soever they have been unto it. Isa. 55. 7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord: way and thoughts, (i. e.) both the practice and delight of sin, must be forsaken, the outward and inward man must be cleansed from it. Now there are in the bosomes of unregenerate men such darling Lusts, that have given them so much practical, and speculative pleasure, which have brought so much profit to them, which have been born and bred up with them, and which upon all these accounts are endeared to their souls to that degree; that it's easier for them to dye, than to forsake them: yea, nothing is more common among such men, than to venture eternal damnation, rather than suffer a separation from their sins.
And which is yet much more difficult in coming to Christ, the soul forsakes not only its sinful self, but its righteous self: (i. e.) not only its worst sins, but its best performances, accomplishments, and excellencies. Now this is one of the greatest straits that Nature can be put to: righteousness by works was the first liquor that ever was put into the vessel, and it still retains the tang and savour of it, and will to the end of the world. Rom. 10. 3. For they being ignorant os Gods righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. foreign, they have not submitted: to come naked and empty to Christ and receive all from him as a free gift, is to proud corrupt nature, the greatest abasement and submission in the world.
Let the gospel furnish its Table with the richest and costliest dainties that ever the blood of Christ purchased, such is the pride of nature, that it disdains to tast them; except it may also pay the reckoning. If the old Hive be removed from the place where it was wont to stand, the Bees will come home to the old place, yea, and many of them you shall find will dye there, rather than go to the Hive though it stand in a far better place than it did before. Just so stands the case with men. The Hive is removed, (i. e.) we are no more to expect righteousness as Adam did, by obeying and working, but by believing, and coming to Christ; but nature had as lieve be damned as do this: it still goes about to establish its own righteousness.
Vertues, Duties, and Moral excellencies these are the Ornaments of nature, here is Nature set off in its sumptuous attire and rich embellishments, and now to renounce it, disclaim and contemn it as dross and dung in comparison of Christ as believers do, Phil. 3. 8. this I say is against the grain of nature. We reckon it the strange effect of self denyal in Mahomet the Great, who being so enamoured with his beautiful Irene, would be perswaded upon reasons of Knowles History of the Turks.State with his own hand to strike off her head, and that when she appeared in all her rich ornaments before him, rather like such a Goddess as the Poets in their ecstasies use to feign, than a mortal creature: and yet certainly this nothing is to that self denyal which is exercised in our coming to Christ.
Secondly, And if we look to the other Term to which the soul moves, we shall find it acting as much above the Sphere and ability of improved Nature as here it acts and moves against the stream and current of corrupted nature: for how wonderful and supernatural an adventure is that which the soul makes in the day that it comes to Jesus Christ!
Surely for any poor soul to venture it self for ever upon Jesus Christ whom it never saw, nay, upon Christ whose very existence its own unbelief calls into question whether he be, or no: and that when it's even weighed down to the dust with the burdensome sense of its own vileness and total unworthiness, feeling nothing in it self but sin and misery, the workings of death and fears of wrath: to go to Christ of whose pardoning grace and mercy it never had any the least experience, nor can find any ground of hope in it self that it shall be accepted; this is as much above the power of nature, as it is for a stone to rise from the earth and fix it self among the Stars: well might the Apostle ascribe it to that almighty power which raised up Christ from the dead, Eph. 1. 19, 20. if the Lord draw not the Soul, and that with an omnipotent pull, it can never come from it self to Christ. And yet farther,
Thirdly, The Natural impossibility of coming to Christ will more clearly appear, if we consider the enemies to faith, or what blocks are roll'd by Satan and his instruments into the way to Christ: to mention (in this place) no more, but our own carnal reason as it's armed and managed by the subtilty of Satan; what a wonder is it that any soul should come to Christ?
These are the strong holds (mentioned 2 Cor. 10. 4.) out of which those objections, fears and discouragements sally, by which the soul is fiercely assaulted in the way to Christ.
Wilt thou forsake all thy pleasures, merry company, and sensible comforts to live a sad, retired, pensive life? wilt thou begger and undo thy self, let go thy comforts in hand for an hope of that which thine eyes never saw, nor hast thou any certainty that it's any more than a fancy? wilt thou that hast lived in reputation and credit all thy life, now become the scorn and contempt of the world? thinkest thou thy self able to live such a strict, severe, mortified and selfdenying a life, as the word of God requires? and what if persecution should arise, (as thou must expect it will) canst thou forsake father and mother, wife and children, yea, and give up thine own life too to a cruel and bloody death? be advised better before thou resolve in so important a matter: what thinkest thou of thy fore-fathers, that lived and dyed in that way thou art now leaving? art thou wiser than they? do not the generality of men walk in the same paths thou hast hitherto walked in? if this way lead to hell as thou fearest it may; think then how many millions of men must perish as well as thy self, and is such a supposition consistent with the gracious and merciful nature of God? Besides, think what sort of people those are unto whom thou art about to joyn thy self in this new way? are there not to be found among them many things to discourage thee and cool thy zeal? they are generally of the lower and baser sort of men, poor and despicable: seest thou not though their profession be holy, how earthly, carnal, proud, factious, and hypocritical many of them are found to be! and doubtless the rest are like them, though their hypocrisie be not yet discovered.
O what stands, and demurrs! what hesitations, and doubts is the soul clog'd with in its way to Christ! but yet none of these can with-hold and detain the soul; when the Father draws: greater is he that is in us, than he that is in the world: and thus you see the nature, manner, and efficacy of divine drawings, and how impossible it is for any Soul to come to Christ without them.
The Inferences and Improvements of the point follow.
Infer. 1.
How deeply and throughly is the nature of man corrupted, and Infer. 1.what an enemy is every man to his own happiness, that he must be drawn to it? Joh. 5. 40. you will not come unto me that ye might have life.
Life is desirable in every mans eyes, and eternal is the most excellent life; yet in this the world is agreed rather to dye and perish for ever than come to Christ for life. Had Christ told us of Fields and Vineyards, Sheep and Oxen, Gold and Silver, honours and sensual pleasures, who would not have come to him for these? but to tell them of mortification, self-denyal, strictness of life, and sufferings for his sake, and all this for an happiness to be enjoyed in the world to come, nature will never like such a proposition as this.
You see where it sticks, not in a simple inability to believe, but in an inability complicated with enmity, they neither can come, nor will come to Christ: 'tis true, all that do come to Christ come willingly, but thanks to the grace of God that hath freed and perswaded the will, else they had never been willing to come: who ever found his own heart first stir and move towards Christ? how long may we wait and expect before we shall feel our hearts naturally burn with desires after, and love to Jesus Christ?
This aversation of the will and affections from God is one of the master roots of original sin. No argument can prevail to bring the soul to Christ, till this be master'd and overpowred by the Fathers drawings. In our motions to sin we need trigging: but in all our motions to Christ we as much need drawing. He that comes to heaven may say, Lord if I had had my own way and will I had never come here: if thou hadst not drawn me I should never have come to thee. O the riches of the grace of God! oh unparallel'd mercy and goodness! not only to prepare such a glory as this for an unworthy soul, but to put forth the exceeding greatness of thy power afterwards to draw an unwilling soul to the enjoyment of it!
Inference 2.
What enemies are they to God and the souls of men, that do all they can to discourage and hinder the Conversion of men to Christ? Infer. 2.God draws forward, and these do all that in them lyes to draw backward, (i. e.) to prejudice and discourage them from coming to Jesus Christ in the way of faith: this is a direct opposition to God, and a plain Confederacy with the Devil.
O how many have been thus discouraged in their way to Christ, by their carnal relations, I cannot say friends! their greatest enemies have been the men of their own house: these have pleaded (as if the Devil had hired and fee'd them) against the everlasting welfare of their own flesh. O cruel parents, brethren, and sisters; that jeer, frown, and threaten; where they should encourage, assist and rejoyce! such parents are the Devils children. Satan chuses such instruments as you are above all others for this work: he knows that influence and authority you have upon them, and over them: and what fear, love, and dependance they have for you, and upon you: so that none in all the world are like to manage the design of their damnation so effectually as you are like to do it.
Will you neither come to Christ your selves, nor suffer your dear relations that would? had you rather find them in the Ale-house, than in the Closet? did you instrumentally give them their being, and will you now be the instruments of ruining for ever those beings they had from you? did you so earnestly desire children, so tenderly nurse and provide for them, take such delight in them, and after all this do what in you lies to damn and destroy them? if these lines shall fall into any such hands, O that God would set home the conviction and sense of this horrid evil upon their hearts.
And no less guilty of this sin are scandalous and Ioose professors who serve to furnish the Devil with the greatest arguments he hath to dissuade men from coming to Christ: 'tis your looseness and hypocrisie by which he hopes to scare others from Christ. It's said Cant. 2. 7. I charge you by the Roes and Hinds of the field, that ye stir not up nor awake my beloved till he please.
Roes and Hinds (like young Converts, and comers towards Christ) are shy and timerous Creatures that start at the least sound, or yelp of a dog; and flye away: take heed what you do in this case, lest you go down to hell under the guilt of damning more souls than your own.
Infer. 3.
Learn hence the true ground and reason of those strange, amazing, and supernatural effects that you behold and so admire in the Infer. 3.world, as often as you see sinners for saking their pleasant profitable corruptions and companions, and embracing the ways of Christ, godliness, and mortification.
It is said 1 Pet. 4. 4. they think it strange that you run not with them into the same excess of riot: the word is foreign, they stand at a gaze as the hen that hath hatcht Patridge eggs doth, when she sees them take the wing and flye away from her.
Beloved, it is the worlds wonder to see their Companions in sin forsake them: those that were once as prophane and vain as themselves, it may be more, to forsake their society, retire into their Closets, mourn for sin, spend their time in meditation and prayer, embrace the severest duties, and content to run the greatest hazards in the world for Christ; but they see not that almighty power that draws them, which is too strong for all the sinful tyes and engagements in the world to with-hold and detain them.
A man would have wonder'd to see Elisha leave the Oxen and run after Elijah saying, Let me go I pray thee and kiss my Father and my Mother; and then I will follow thee; when Elijah had said nothing to persuade him to follow him, only as he past by him he cast his mantle on him, 1 Kings 10. 19, 20. Surely, that soul whom God draws must needs leave all and follow Christ, for the power of God resteth on it: all carnal tyes and engagements to sin break and give way when the Father draws the soul to Christ in the day of his power.
Inference 4.
Is this the first spring of spiritual motion after Christ? learn then from hence how it comes to pass that so many excellent Sermons and Infer. 4.powerful persuasions are ineffectual, and cannot draw or win one soul to Christ. Surely it is because ministers draw alone, and the special saving power of God goes not forth at all times alike with their endeavours.
Paul was a chosen Vessel, fill'd with a greater measure of gifts and graces by the Spirit than any that went before him, or followed after him; and as his talents so his diligence in improving them was beyond any recorded example we read of amongst men: he rather * flew like a Seraphim than travelled upon his masters errand about the world. Apollo was an foreign. Chrysost.eloquent preacher and mighty in the Scriptures, yet Paul is nothing, and Apollo nothing; but God that gives the increase, 1 Cor. 3. 7. We are too apt to admire men, yea, and the best men are but too apt to go forth in the strength of their own parts and preparations; but God secures his own glory, and magnifies his own power frequently in giving success to weaker endeavours, and men of lower abilities, when he withholds it from men of more raised; refined, and excellent gifts and abilities.
It is our great honour who are the ministers of the Gospel that we are foreign workers together with God, 1 Cor. 3. 9. in his strength we can prevail, the weapons of our warfare are mighty through God, 2 Cor. 10. 4. but if his presence, blessing and assistance be not with us we are nothing, we can do nothing.
If we prepare diligently; pray heartily, preach zealously, and our hearers go as they came without any spiritual effects and fruits of our labours; what shall we say, but as Martha said to Christ, Lord if thou hadst been here my Brother had not dyed: had the Spirit of God gone forth with his especial efficacy and blessing with this prayer, or that Sermon; these souls had not departed dead and senseless from under it.
Infer. 5.
Doth all success and efficacy depend upon the Fathers drawings? Infer. 5.Let none then despair of their unregenerate and carnal relations, over whose obstinacy they do, and have cause to mourn.
What if they have layen as many years under the preaching of the Gospel as that poor man did at the pool of Bethesda, and hitherto to no purpose? a time may come at last (as it did for him) when the Spirit of God may move upon the waters, I mean, put a quickening and converting power into the means, and then the desire of your souls for them shall be fulfill'd.
It may be you have poured out many prayers and tears to the Lord for them, you have cryed for them as Abraham for his Son, O that Ishmael might live before thee! O that this poor husband, wise, child, brother or sister might live in thy sight, and still you see they contain at one rate, carnal, dead and senseless: well, but yet give not up your hopes, nor cease your pious endeavours, the time may come when the Father may draw as well as you, and then you shall see them quit all and come to Christ, and nothing shall hinder them. They are now drawn away of their own lusts, they are easily drawn away by their sinful Companions, but when God draws, none of these shall withdraw them from the Lord Jesus. What is their ignorance, obstinacy, and hardness of heart before that mighty power that subdues all things to it self? Go therefore to the Lord by prayer for them, and say, Lord I have laboured for my poor relations in vain, I have spent my exhortations to little purpose: the work is too difficult for me, I can carry it no farther, but thou canst; O let thy power go forth, they shall be willing in the day of thy power.
Infer. 6.
If none can come to Christ except the Father draw them, then surely none can be drawn from Christ except the Father leave Infer. 6.them: that power which at first drew them to Christ, can secure and establish them in Christ to the end. Joh. 10. 29. my Father which gave them me is greater than all, and no man is able to pluck them out of my Fathers hand.
When the power of God at first draws us out of our natural state to Christ, it sinds us not only impotent, but obstinate, not only unable but unwilling to come; and yet this power of God prevails against all opposition: how much more is it able to preserve and secure us, when his fear is put into our inward parts, so that we dare …t depart, we have no will to depart from him? Well then, if the world say I will ensnare thee; if the Devil say I will destroy thee, if the flesh say I will betray thee, yet thou art secure and safe as long as God hath said I will never leave thee nor for sake thee, Heb. 13. 5.
Infer. 7.
Let this engage you to a constant attendance upon the ordinances Infer. 7.of God in which this drawing power of God is sometimes put forth upon the hearts of men.
Beloved, there are certain seasons in which the Lord comes nigh to men in the Ordinances and Duties of his worship, and we know not at what time the Lord cometh forth by his Spirit upon this design: he many times comes in an hour when we look not for him, when we think not of him, I am found of them that sought me not, Isa. 65. 1. it's good therefore to be found in the way of the Spirit: had that poor man that lay so long at the pool of Bethesda reasoned thus with himself, so long have I lain here in vain expecting a cure, it's to no purpose to wait longer, and so had been absent at that very time when the Angel came down, he had in all likelihood carryed his disease to the grave with him.
How dost thou know but this very Sabbath, this Sermon, this prayer which thou hast no heart to attend, and art tempted to neglect; may be the season, and instrument wherein the Lord may do that for thy soul which was never yet done upon it?
Infer. 8.
To conclude, how are all the Saints engaged to put forth all the Infer. 8.power and ability they have for God, who hath put forth his infinite almighty power to draw them to Christ!
God hath done great things for your souls, he hath drawn you out of the miserable state of sin and wrath, and that when he let others go, by nature as good as you, he hath drawn you into Union with Christ, and Communion with his glorious priviledges. O that you would henceforth imploy all the power you have for God in duties of obedience, and in drawing others to Christ as much as in you lies, and say continually with the Church, Draw me, we will run after thee. Cant. 1. 4.
Thanks be to God for Jesus Christ.