The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 17
Sermon X…VII
Canticles 1. 4.
Drawme, and We will run after thee.
I Come to handle more largely thoſe Propoſitions from this ſecond Petition of the Spouſe, which in my laſt diſcourſe I had no more time, but to name, the firſt of which was this.
Prop. Souls muſt firſt be drawn by God before they can come to, or run after the Lord Jeſus Chriſt.
I noted to you in my explication of this Petition, that there are two principal uſages of this word Draw, in Holy Writ, it ſometimes ſignifieth an alluring by fair carriage and perſuaſions. 2. Sometimes a conſtraining by force and power; both ways the Lord draweth thoſe Souls that come to Chriſt, or that run after him, he draweth them ſuaviter, and fortiter, ſweetly, and yet powerfully.
1. There is a drawing by Afflictions, and Chaſtiſements. Afflictions are the Lords Cords. If (ſaith Job, ch. 36. 8, 9.) they be bound in Fetters, and be holden in Cords of Affliction. Then he ſheweth them their work, and their tranſgreſſions wherein they have exceeded, he openeth their Ear to diſcipline, and commandeth them that they return from iniquity. Thus the Lord drew Manaſſes, he was bound by Fetters, and carried into Babylon, and when he was in affliction he beſought the Lord his God, and humbled himſelf greatly before the God of his Fathers, and prayed unto him, and he was entreated of him, and heard his ſupplication,—It is added v. 13. Then Manaſſes knew that the 2 Ch 12.Lord he was God. I know that Bernard thus interpreteth this Text (tho he reſtrains it not to that ſenſe) but I muſt crave leave to diſſent from ſo great a Perſon, not only becauſe I find ſcarce any Interpreters agreeing with him, but becauſe then the thing here prayed for, muſt be Afflictions, which I do not know we are commanded to pray for, and I am ſure nature reſtraineth us in ſuch a Petition; neither are afflictions in their own tendency drawing Cords, they are rather called Cords and Fetters to ſignify their pinching effects, than that God ordinarily uſeth them to draw Souls by unto himſelf; we read of one Thief upon the Croſs converted at his laſt hour, and of one Manaſſes converted by Feſters, but you have but a ſingle inſtance of each in Holy Writ, and let me further add, Manaſſes his affliction was but Fetters, and Impriſonment, nothing that affected his head, and made him unfit to do any thing but to attend the diſtempers of his Body; nor indeed is there any drawing vertue in an affliction, it rather naturally alienateth the Soul from God: in my experience in the work of the Miniſtry, I have known many good Men and Women bettered by Affliction; but I never knew a bad man or woman, by affliction brought home to God; it is a fire that ſo ſoftens the wax, and hardeneth the clay, and this agreeth with what we have in Scripture. David ſaith, before he was afflicted he went aſtray, but his affliction had learned him to keep Gods Statutes, Pſal. 119. But it is ſaid of Ahaz, 2 Chron. 28. 22. In the time of his diſtreſs he treſpaſſed more againſt the Lord; This is that King Ahaz; and I am ſure the ſame is ſaid of the body of Iſraelites, Amos 4. 6, 7, 8, 9, 10, 11. God followed them with judgment after judgment, yet they returned not unto him. Afflictions are good remembrancers to them who have learned their duty before, but they muſt be ſome particular afflictions, that give leiſure for Inſtructions to be then firſt given, or time for the digeſtion of them, if they can be given. I conclude in ſhort, whatever uſe God may ſometimes make of Afflictions, it is not the drawing by them, which the Spouſe here prays for.
Secondly, There is a drawing by liberal diſtributions of mercies of common Providence. Thus God ſaith, Hoſea 11. 4. I drew them with the Cords of a man, with bands of love, So Jer. 31. 3. With loving kindneſs have I drawn thee, Love is of a drawing nature, it is like the hook, in the intrails of a Creature, which draweth more forcibly, than Cords faſtened to the fleſh, and outward part; But experience teacheth us that this is not a ſufficient Cord to draw Sinners Souls to God, God in his parable of the Vineyard, Iſaiah 5. repeats what he had done for the Iſraelites, and concludes, v. 4. What could have been done more to my Vineyard that I have not done in it? Yet when he looked, it ſhould bring forth Grapes, it brought forth wild Grapes; Oppreſſion inſtead of Judgment, and a cry inſtead of righteouſneſs? How many thouſands are there in the world, that are incompaſſed with Mercies of this nature, they have healthy bodies, pleaſing relations, full barns, plentiful eſtates, they want nothing, yet are they Enemies to God, and to the Croſs of Chriſt; nor do the People of God, ordinarily run moſt after, or walk moſt cloſe with God, when they moſt abound with the good things of this life. Gods People, Jer. 2. that followed him in a Wilderneſs, and in a land of droughts, forſook him when they came into a land that flowed with Milk and Hony; whence Agur prayed as much againſt Riches, left he ſhould (being full) blaſpheme God, as againſt poverty. And even the man according to Gods own heart, offended more, when he was come to ſit upon his Throne in Hieruſalem, than when he was hunted like a Partridge in the Wilderneſs, and knew not where to reſt, and this is ſeen in our ordinary experience.
3. God draweth us (thirdly) by the potent arguments of the Goſpel, as it lieth before us to be read, or as it is opened, and applied to us by the Miniſtry of the Word. Man hath a tunable ear, and is a reaſonable Creature, ſo as arguments have a great force upon humane nature, and the more, as any of us are more knowing and rational, and able to raiſe concluſions from Principles. Into this ſenſe Interpreters do interpret thoſe words of our Saviour, John 12. 42. When I ſhall be lifted up, I will draw all men after me, after my death upon the Croſs, I will ſend my Apoſtles up and down the world, to be witneſſes of my death, reſurrection and aſcenſion, and to perſuade men to receive me in my true notion, as the true Meſſias and Saviour of the world. Accordingly the Apoſtle tells the Corinthians that Chriſt had committed to them the word of Reconciliation. Now then (ſaith he, 2 Cor. 5. 20.) We, as Embaſſadours for Chriſt, as tho God did beſeech you by us, we p…ay you in Chriſts ſtead to be reconciled to God; and this muſt be the meaning of that command to the Servants, Luke 14, 23. Compel them to come in, Chriſt is not there ſpeaking to Magiſtrates, or of their duty, but of the duty of Miniſters, who have no power from him to compel any, but by a lively and powerful Preaching the Goſpel, the potent arguments of which ſet home upon reaſonable and ingenuous Souls, by the gifts God hath given to his Miniſters have a kind of compulſory force, and power in them, and the Apoſtle tells us, that Faith comes by hearing, Rom. 10. and as men are by it drawn to Chriſt; ſo they are alſo by it drawn after him, and therefore Peter exhorts Chriſtians, 1 Pet. 2. 2. As new born babes to deſire the ſincere milk of the Word, that they might grow thereby. The believing Soul followeth Chriſt, in the ſcent or favour of his precious Ointments. It is the publiſhing of the Goſpel that makes the name of Chriſt an Ointment poured out.
Fourthly, God may be ſaid to draw men by the common motions of his Spirit, impreſſing good thoughts upon us, either upon occaſion of his Providential diſpenſations, or while we read or hear the word; ſome ſay that there is a common Miniſtration of the Spirit attending the preaching of the word, ſufficient to aſſiſt every Soul that will, to repent, and believe, and to do what God requires of us in order to Salvation; that the holy Spirit doth ordinarily attend the preaching of the word, and ſuggeſt to and imprint upon the hearts of thoſe that hear it, ſome good thoughts, is what will not be denied; I believe there are but few who have uſed to attend the preaching of the Goſpel, where it hath been faithfully, and livelily preach'd, but muſt own, that he hath heard the Lord ſtanding at his door, and knocking. But ſtill the queſtion is whether this be all the drawing which the Spouſe here begs, No doubt but ſhe begs ſuch a cauſe, ſuch operations of a cauſe as ſhould be productive of the effect. The effects are coming unto Chriſt, running after Chriſt. Coming is not expreſly mentioned in this Text, but it is Joh. 6. 44. No man cometh unto me, except the Father who hath ſent me, draw him, and it is included in the term running. The queſtion therefore muſt be whether ſuch a drawing as is by common mercies, by the preaching of the Goſpel, or by the common work of the Holy Spirit, all which reprobates may have, is ſufficient to innable a Soul (yet a ſtranger to God) to come to Chriſt, or to innable any Soul already come to Chriſt, to run after him. I think not, and therefore I conclude in the laſt place;
5. That both in the Souls firſt motions to Chriſt, and its further motions after him, the Lord putteth forth a powerful influence of his Spirit of grace, beyond the arguments of the word, the ſuaſion of his Miniſter and the common work of the Spirit, attending all faithful preaching of the Goſpel This I take to be that drawing, the Spouſe here prayeth for and which our Saviour mentions, John 6. 44. (as ſome think with an alluſion to the phraſe of this Text) nay ſome bring that Text, John 6 44. to prove this Book quoted in the New Teſtament) This I firmly believe, becauſe I am convinced, there is ſuch a work of the Spirit neceſſary, and that both as to the Souls firſt coming to God, and further walking with God, tho as to the latter the Soul being renewed, and ſanct…fied there be a far leſs influence neceſſary than as to the former, yet even after ſanctification, the Apoſtle tells us that we are kept by the power of God through Faith to Salvation, and Chriſt tells his Diſciples that without him, they could do nothing, Joh. 15. 3. And St. Paul ſaith, 2 Gal. 20. I live, yet not I, but Chriſt liveth in me, and the life which I now live, I live by the faith of the Son of God. But indeed the great queſtion is upon the firſt. Arminians will grant ſpecial grace to believers, but no more than common grace to all men in aſtate of unbelief. Let us therefore firſt enquire,
1. Whither there be not ſomething of a divine power and influence neceſſary to cauſe any Soul to come to Chriſt, beyond the Preaching of the Word, and that common concurrence of the Spirit with the word Preached and all the ſuaſions and arguments can be uſed by Miniſters; and of what nature this p…wer is.
We affirm it, Jeſuites, and Arminians deny it; let me ſhew you upon what arguments we aſſert it, I ſhall not inſtance in all or the 4th part of what hath been or might be ſaid, only ſpeak ſomething to ſatisfy you, remembring that I am now preaching a Sermon, not writing a controverſy.
1. Thoſe who aſſert that there needeth no ſuch act of the divine power, muſt neceſſarily make man a God to himſelf; I mean the Author of the greateſt Spiritual and Eternal good, both in reſpect of action and fruition, whatſoever is moved, is moved from a living principle within ſelf, or from another: Either man is moved to Chriſt as drawn by the Father, or from a principle of life within himſelf. I know they will ſay it is from his own power of willing; now beſides the multitude of Scriptures, which this is oppoſed to, Eph. 2. 1. You hath he quickned, who were dead in Treſpaſſes and Sins, Pſal. 110. 3. The People ſhall be a willing People in the day of thy Power, Phil. 2. 13. For it is God which worketh in you to will, and to do, of his own good pleaſure. I ſay beſides theſe. This opinion makes man the author of the greateſt good to himſelf. 1. In point of action; it makes him the author of th ſe gracious acts and habits by which a Soul is made meet for the inheritance of the; Saints of life, repentance, faith and new obedience, expreſly contrary to thoſe Scriptures, which tell us that it is given to us to believe, Phil. 1. 29. That Faith is not of our ſelves, it is the gift of God, Eph. 2. God gives repentance unto life, and a multitude of other Scriptures. 2. And in point of fruition too, man by this Doctrine is his own Saviour; for Eternal life is every where promiſed to repentan…e, faith, and new obedience, which according to this principle are all works proceeding from our ſelves; ſo man is become a Saviour to himſelf by this new Divinity, and the author of the higheſt good to himſelf, and hath nothing to bleſs God for, but only making him a Man, not a Beaſt, for being indued with a reaſonable Soul, and living under the Goſpel, he hath a power of himſelf to repent, to believe in Chriſt, to do whatſoever Eternal life is promiſed to in the Goſpel, unleſs they will ſay he is beholden to God for the Covenant of Grace, annexing eternal life to theſe performances, and accepting ſincerity inſtead of perfect obedience, which yet leaves the regenerate Soul no more to bleſs God for, than the vileſt and moſt profane Sinner that liveth where the Goſpel is preach'd, for he alſo hath a reaſonable Soul, a will equal with others, there is a covenant of grace equally eſtabliſhed for Judas as well as Peter (according to this Doctrine) One is under the means of Grace, and the common aids and aſſiſtances of the Spirit, as well as the other, for the good inclination of his will to accept the terms of the Goſpel which the profane perſon hath not, the regenerate Soul hath no body to thank but himſelf, and to applaud himſelf for the principle of goodneſs, of which it ſeems he is an author to himſelf.
Secondly. This Doctrine leaves the Soul ſomething to glory in before God. The Apoſtle treating of Juſtification by faith, in oppoſition to that of works argueth thus. Rom. 4. 2. If Abraham were juſtified by works he hath whereof to glory, but not before God. The Propoſition of that Text which alone in this caſe, I will make uſe of is, That God hath ſo ordered the cauſes in the Salvation of Man, that man hath no cauſe of glorying before God; to that purpoſe he ſpeaks, Rom. 3. 27. Where is boaſting then? it is excluded; but admitting that there needed no power, to change the heart, but what is in mans will, boaſting is not excluded, a man hath wherein to glory, and that before God; he ſhall ſay Lord! it is true, thou fixedſt an eternal Covenant of Grace, thou madeſt me a man, thou gaveſt me the Goſpel, and the preaching of it, but notwithſtanding all that thou ever didſt for me, I might have gone to Hell as well as a thouſand more, for whom the ſame Covenant was made as well as me, to whom thou gaveſt a Soul of the ſame ſpecies with mine, the ſame Goſpel, the ſame Preaching, the ſame common grace, if I had not had a principle of goodneſs in my own will, of which my ſelf was the cauſe; I had been damn'd, notwithſtanding all thou didſt for me, as many others ſhall be for whom thou didſt as much as for me. Is not here glorying before God? Is boaſting excluded by this Divinity? The main parts here as to mans Salvation are given to a mans ſelf! For I pray obſerve, a man cannot repent truly, and believe, and obey the Goſpel, and periſh for ever, now all theſe it ſeems a man may do from himſelf without any act of Divine power, inabling him more than a reprobate to do them, but he may have a common Covenant of Grace eſtabliſh'd for him, as well as others, he may have a reaſonable Soul, he may have the Goſpel preach'd to him, and the common aids, and aſſiſtances of the Spirit, and yet periſh for ever. So as plainly all that neceſſarily brings Salvation, makes the Soul meet for it, and accompanieth it; all this is from man, nothing is from God, but that, notwithſtanding which, he might have periſhed for ever.
Thirdly, This Doctrine moſt abſurdly aſcribes unequal vertues to Souls that are equal as to their ſpecies, faculties, and vertues. All reaſonable Souls are equal, their faculties are the ſame, their vertues and powers the ſame, their Souls are under equal means, motives, aids, aſſiſtances, whence is it, that one mans will is enclined to believe, to receive Chriſt, to obey his laws; the others not? Are not here inequal vertues aſcribed to Souls in all points equal, they are both reaſonable, both have the ſame underſtandings, the ſame wills, the ſame means, the ſame common aids and aſſiſtances. I ask then whence, if not from a mighty powerful influence of God upon one mans Soul, one mans will, more than anothers▪ comes it to paſs that the Soul of one is ſoftned, changed, renewed, and not the Soul of another? If it be from a power in the Soul, here is a mighty inequal vertue, aſcribed to one Soul more than to another, of the ſame ſpecies, indued with the ſame powers and faculties, and under the ſame means, aids and aſſiſtances, which is a moſt inaccountable thing.
4. I ſhall add fourthly, If there be no ſuch diſtinguiſhing powerful influence of God, making the difference, the Apoſtle is contradicted, 1 Cor. 4. 7. Who maketh thee to differ from another? and what haſt thou that thou didſt not receive? That their Souls are reaſonable Souls that differ one from another in Spiritual things is evident, not only in gifts and endowments, but in ſaving ſpiritual habits, now (ſaith the Apoſtle) who maketh thee to differ? Admit the Apoſtle there, not ſpeaking of ſpiritual ſaving habits, but of common guifts, or extraordinary gifts, certainly if it be God who in theſe maketh one Soul to differ from another, it is much more God, who makes a Soul to differ as to ſaving ſpiritual habits, ſuch as make the Soul fit for the Kingdom of God, and accompany ſalvation, but according to this Doctrine man maketh himſelf to differ. God doth no more for the believer than for the unbeliever, for the elect than for the reprobate Soul; ſo he hath not received, but may glory. God is beholden to man for inclining his will to him, he is not beholden to God for inclining his will more than another mans. From hence plainly appears that the Drawing here mentioned doth not ſignify the meer change of a mans heart or life from a principle within himſelf, but a change from a new principle infuſed from another, from God; and therefore the Spouſe here ſpeaking to her beloved, ſaith, Draw me.
Thus far now I have evinced that the turning of the Soul from a ſtate, and courſe of Sin, muſt be the work of God, and 2. That it muſt be a ſpecial work, ſpecial grace, but we have yet further to enquire into the nature of this great work, how God draweth the Soul that comes to him.
This I anſwer in two particulars, 1. It is For…iter. 2. Suaviter.
1. Powerfully. So as though the Soul may a long time oppoſe itſelf, yet it cannot finally reſiſt it, Pſal. 110. 3. Thy People ſhall be willing, in the day foreign of thy ſtrength, ſo is the Heb. Reſiſtance implyeth the oppoſition of the patient to the action of the agent; In all reſiſtance there muſt be two parties, whoſe ſtrength muſt be either equal, or inequal. If it be equal, there is no victory on either ſide. If the Patient be ſtronger than the agent, the agents intended effect is not wrought, but if the power of the Agent be greater than that of the Patient, then the Patient is ſubdued and conquered to the will of the Agent. Let us take an inſtance in Phyſick; we will ſuppoſe a Stomach oppreſſed with wind, or peccant humors; the Phyſician gives Phyſick to expel it, if the power of the wind, or noxious humors be above that of the Phyſick, the Phyſick is ineffectual, the wind yet rageth, the peccant humors prevail, or increaſe, but if the ſtrength of the Phyſick be more, it expelleth the wind or the peccant humour, though they may firſt make the Perſon ſick, and ſtruggle a great while with the Phyſick; ſuch a reſiſtance as this; may be, and is ordinarily, if not alwaies made to the grace of God; eſpecially to his common grace. God calls to the ſinner for repentance, faith, new obedience, the Spirit of God concurring with the Preaching of the Goſpel ſtands at the door, and knocks, Rev. 2. 20. The Soul ſaith, how ſhall I leave my ſweet, and pleaſant luſts, my ſenſual or carnal enjoyments. But there is a reſiſtance when the ſtrength of the Patient is above the ſtrength which either the Agent putteth forth, or hath, ſo as all the action of the Agent is fruſtrated, and thus Grace cannot be reſiſted; that is, not finally reſiſted. It is the will of God to renew, and change the Sinners heart, and who hath reſiſted his will? The Spouſe, Cant. 5. 2. heareth Chriſt knocking at the door of her heart, and ſaying; Open my Love, my Dove, my Undefiled; ſhe maketh excuſes, ſhe had put off her coat, and how ſhould ſhe put it on? ſhe had waſhed her feet, and how ſhould ſhe defile them? Doth the Lord neſt in that anſwer? no; ſee v. 3. My beloved put in his hand by the hole of the door, and my bowels were moved for him. It is much the ſame caſe with the Soul in its firſt converſion, God calls, invites, perſuades, intreats the Soul to leave its ſinful courſes, and to turn unto God. Saith the poor Creature; I am young, and how ſhall I abandon the luſts of youth, I am ingulphed in a courſe of profitable ſinning; how ſhall I leave my too greedy purſuit of the world, my purſuit of unjuſt gain, &c. Thus it reſiſts a while. But God will not take theſe anſwers, he at length—puts in his hand by the hole of the door, and opens it. God cannot ſeriouſly act, and be finally oppoſed, for it is certain his power muſt be above the power of the Creature. 2. That he muſt act powerfully, appears from hence, in that the effect is upon the will, otherwiſe inclined, both by nature, and by cuſtom, which is a ſecond nature; I ſay the effect is upon the will, a Caſtle too ſtrong for all the power of Hell to ſubdue, the will can be over-ruled by none but him that made it; beſides, this will is otherwiſe inclined. 1. By nature, hence we are ſaid to be ſtubborn, ſtiff-necked, to have ſinews of Braſs; he knoweth nothing of the heart of man by nature, that knoweth not that it is averſe to God. Add to this, that cuſtom hath the force of a ſecond nature; how can you (ſaith the Prophet) that are accuſtomed to do evil, do well? Nothing but a powerful operation can ſubdue, ſuch a mighty Prince as the will of man is, nor ſuch a mighty Tyrant as cuſtom is. As to the point of reſiſting grace, we ſay;
1. There is a common, praecedent exciting grace, this may be rejected, as the Phariſees rejected the counſel of God againſt themſelves, for their own Salvation; thus all reprobates living under the preaching of the Goſpel, reſiſt the grace of God; they have an enmity to the Spirit of God, Rom. 8. 6. and cannot be ſubject to it, hence it is, that God ſo often complains, Jer. 7. 14. I ſpeak to you riſing up early, and lying down late, and you have not heard, Pſal. 81. 14. I call'd you, and you have not anſwered; Chriſt told the Inhabitants of Hier… ſalem, that he would have gathered them, but they would not. And hence appears that it is no wonder that Arminians who will allow none but common grace before converſion, ſhould contend, that it may be finally reſiſted, for there is no doubt but all common grace may be finally reſiſted.
2. But ſecondly, We ſay there is a working, drawing grace, which may be for a while oppoſed, but cannot be finally reſiſted. By this the Soul is regenerate, and born again, and that not after the will of the fleſh, or the will of Man, but the will of God. This we ſay cannot be finally reſiſted; the reaſons are:
1. Becauſe by this God gives a new heart, and a new ſpirit, and cauſeth the Soul to walk in his ſtatutes, as you will find, Jer. 31. 18. ch. 36. v, 26. Now grace cannot be reſiſted but from an old heart, and indeed it is a contradiction, to ſay God may be reſiſted by a new heart. 2. Again if this grace might finally be reſiſted, the whole buſineſs of mans Salvation, muſt depend upon his own goed nature, and the power of his own will, and the proximate cauſe of a mans repentance, faith, holineſs, muſt be in himſelf.
Thirdly, We ſay there is a co-working Grace, by which (as Auguſtine ſaith) being firſt drawn we move, being acted, we act; this is that grace, which God followeth converted Souls with, that Grace, which followeth the Child of God, all the days of his life, without which he can do nothing, Job. 1…. 3. through which ſtrengthening and aſſiſting him, he can do all things, through which he lives, and moves in his ſpiritual ſphere, this is reſiſtible in part, through that law in our members which rebelleth againſt the law of our mind, and brings us into captivity to the law of ſin. Hence is the ſpiritual combate; the luſtings of the fleſh againſt the Spirit. Yet this is but a partial reſiſtance, not from the whole of the regenerate Soul, but from the fleſh in it, which luſteth againſt the Spirit, from that part which is yet unregenerate. Nor ſhall this reſiſtance be victorious, but the ſame Soul that crieth out. O wretched man, who ſhall deliver me from this body of Death? ſhall in the next words ſay, I thank God through our Lord Jeſus Chriſt. Thus I have ſhewed you how God in the drawing of a Soul to Chriſt worketh powerfully.
But 2dly, As he works powerfully, ſo he works ſweetly, powerfully, ſo that he will be obeyed ſweetly, ſo that he is freely obeyed, the converſion of a ſinner is an act of power, but not of violence; the myſtery of this lieth here: Becauſe the effect of grace is upon the will of man. Violence is then offered to us, when we are compelled to actions contrary to our wills. The will is not indeed capable of violence; the will may be changed, renewed, otherwiſe inclined, but not forced, force can only be offered to the outward man, and why thoſe who contend for a power in man, ſo renew, change, alter, otherwiſe incline his own will, ſhould find a difficulty to allow God, as much power as they claim for man, who is but a creature, I cannot underſtand: Thus far I have ſhewed you that a Soul muſt be drawn before it come to Chriſt. I have yet further to ſhew you that it muſt be drawn, or it will not run after Chriſt.
In this drawing indeed, there needeth not ſuch a power as in the former, the reaſon is becauſe now, to will is preſent with the Soul (as St. Paul ſaith) it only wanteth ſtrength to perform. But an influence, a powerful influence there muſt be. I believe (ſaid he in the Goſpel) Lord help my unbelief! Lord increaſe our faith, ſaid the Apoſtles! without me you can do nothing, ſaith our Saviour, Joh. 15. 3. and again ſaith he, as the branch cannot bring forth fruit except it abide in the Vine, ſo no more can you except you abide in me, and 2 Cor. 3. 5. Our ſufficiency is of God, we are not able of our ſelves ſo much as to think any thing, Phil. 4. 13. I can do all things through Chriſt that ſtrengtheneth me; we are kept by the power of God to Salvation, 1 Pet. 1. 5. The Apoſtle ſpeaking of the weak Brother, ſaith, God is able to make him to ſtand. We ſtand in grace, Rom. 5. 3. Chriſt prayeth that Peters faith might not fail while Satan winnowed him like wheat. God giveth both to will and to do, both of his own good pleaſure; but I ſhall not need heap up Scriptures in ſo plain a caſe. I ſhall have advantage enough to prove it from Reaſon, concluding from Scripture principles.
1. In the firſt place the Scripturé ſpeaketh of the Children of God in this life as in a ſtate of imperfection. Not (ſaith the Apoſtle) as though we were perfect, or had already attained, Phil. 3. 12. To have no further need of Grace, ſpeaketh a ſelf-ſufficiency, and a ſtate of perfection, which is every where in holy writ denyed to man in this life, nothing needs be added to that man who ſtands in no need of the power and aſſiſtance of Divine Grace, but the holy Scripture every where ſpeaketh of the ſtate of man while on this ſide Heaven, as a ſtate in which ſomething is lacking to him, & of Heaven only, as that ſtate, wherein juſt Souls are made perfect: wherein that which is perfect ſhall be come, and that which is in part ſhall be done away.
Secondly, As the Child of God before he comes to Chriſt is in Scripture repreſented in a ſtate of death, Eph. 2. 1. You hath he quickned, Eph. 2. 1. Who were dead in treſpaſſes and ſins; So when come to Chriſt, it repreſents him in a ſtate of weakneſs, Ro. 5. 6. When we were yet without ſtrength, Chriſt died for us. Not only life but ſtrength, was a piece of the purchaſe of Chriſt for us. Chriſt ſaith as to his Sheep, John 10. 10. I am come that they might have life, and that they may have it more abundantly. The Children of God are all as Mephiboſheth, the Sons of Jonathan, and ſo beloved of David, united to Chriſt, and ſo beloved of God, and muſt eat bread at his Table, but they are all of them (like him) lame of their Feet. Now thoſe that are without ſtrength cannot run; running doth not only require life as the principle of motion, but ſtrength alſo to aſſiſt the motion; what the Apoſtle ſaith of their knowledge, and prophecying they know in part, and prophecy in part, is as true concerning all their other gracious habits and acts, they are all but in part, they are in this like Nebuchadnezzars Image, part of Iron, and part of Clay. Adam indeed had both his legs, a full ſtrength, and could of himſelf (without any need of the aſſiſtance of a Mediator) have done all that God required of him in that ſtate, as neceſſary to his Salvation, but he fell, and did not only for his poſterity, as well as for himſelf, loſe his innocency, and righteouſneſs, but his ſpiritual ſtrength, and ability alſo. His fall cauſing the need of a Mediator, and a coming unto him that we might have life, cauſed alſo the need of the influence of the Holy Spirit upon us, to quicken and innable us, to com… unto him, and to walk with him, Hence there was a need of ſuch a Covenant for God to make, as that mentioned, Jer. 32. 40. I will make an everlaſting covenant with them, that I will not turn from them to do them good, but I will put my fear into their hearts, that they ſhall never depart from me.
Thirdly, That body of death which remains in the beſt of Gods People, evinceth a neceſſity of a continued powerful influence of grace to keep the Soul in any motion, eſpecially in any quickneſs of motion after God. That we have weights that preſsus down, a ſin which eaſily beſets us, a body of death as St. Paul calls it, proper lufts, luſtings of the fleſh againſt the Spirit, is evident in holy writ; we are indeed at laſt more than conquerours over this inteftine adverſary, but it is through our Lord Jeſus Chriſt, Rom. 7. For luſt is ſo connatural to us, the luſtings of the fleſh ſo ſtrong in us, that our regenerate part could never elſe maintain the Spiritual fight. Beſides (as I ſhall ſhew you) as we have an impotency, ſo as we cannot ſo much as will the thing which is good, ſo we have alſo a natural dulneſs and averſion to it, and this alſo remaineth in part in the regenerate Soul, nor to be conquered without the influence of the holy Spirit.
Laſtly, The many hinderances which the Soul hath from its Enemies without, will alſo hinder it from running. James tells us, that every man is tempted when he is drawn away by his own luſt and enticed. This is a temptation from within, à carne, this would be too hardfor a Soul in its own ſtrength But it hath alſo Enemies from without, both from its grand adverſary the Devil, and alſo from the world. I muſt confeſs I have met with one, & never but one, that would pretend to maintain a power in man to reſiſt▪ the ſtrongeſt Temptations without any extraordinary aſſiſtance of the Spirit of grace, this he would impoſe upon the world to believe, becauſe that Joſeph reſiſted the temptation from his Miſtriſs. That Joſeph did reſiſt that temptation, is plain in Scripture; but that he did it, by no further aſſiſtance of Grace, than Reuben had, who defiled his Fathers Bed, or Abſolom who went in to his Fathers Concubines, will want better proof than any I find in his diſcourſe. I cannot but think that if man (without the aſſiſtance of ſpecial grace) had a power (as he boldly ſaith) to reſiſt the ſtrongeſt temptations; we ſhould have none deſtroy themſelves upon temptations to ſelf murder, Atbeiſtical thoughts, and Deſpair. It is an inaccountable thing why any ſhould deſtroy themſelves if this Doctrine were true, eſpecially if they be perſons not before poſſeſt of atheiſtical principles, believing there is neither God, nor Devil, Heaven or Hell; who can give an account (ſuppoſe it in the power of the beſt of men to reſiſt the ſtrongeſt temptations without any ſpecial grace) how David (the man according to Gods own heart) came to fall into the ſin, firſt of Adultery, then of Murther? To will was certainly preſent with him, (as well as with Paul) how came he to want a ſtrength to perform, but from Gods withdrawing his ſpecial influence of grace from him, and leaving him to his own ſtrength, which (though, the ſtrength of a renewed man) yet is too little to grapple with a ſtrong temptation. If even the beſt of men without the powerful influence of ſpecial grace, can reſiſt ſtrong temptations, how came Peter to fall by denying his Maſter by ſwearing and curſing that he did not know him? he manifeſted that to will was preſent with him, by his telling our Saviour that altho all men ſhould forſake him, yet he would not. God was pleaſed to with-hold his powerful influence, and to leave Peter to the ordinary ſtrength even of a renewed man, he was not able to grapple with the temptation. It is ſo far from being true, that man hath a power to reſiſt the ſtrongeſt temptations, that without Chriſts influence aſſiſting, he hath not a power to reſiſt any temptation, whether from the World, the Fleſh, or the Devil. It is Muſculus his obſervation upon John 15. 3, Our Saviour doth not fay without me you cannot do much, or all, but you can do nothing. Nor if it be a ſtrong temptation (ſuch as the fear of life &c.) can a Chriſtian reſiſt and overcome it without a more than ordinary aſſiſtance of Divine Grace proportioned to the degree of temptation. But vain man would be wiſe, though he be but as an Aſſes Colt he would be ſtrong, though in very deed he is weaker than water, he would be all to himſelf, though he be nothing in himſelf.
5. But for a further proof of this Propoſition concerning the neceſſity of drawing, powerful influences of Divine Grace, both with reference to the Souls firſt motions and coming to Chriſt, and further motions, in following Chriſt, and running after him, I ſhall but appeal to the experience of all converted Souls. If there be an heart before me which God hath truly changed, any one that is not only converted from one opinion to another, or one profeſſion to another, from Paganiſm to Chriſtianity: but indeed converted from the love of ſin, and luſts, to the love of God, and the hatred of all ſin, and an endeavour to walk cloſe with God, from an opinion and confidence of, and in any righteouſneſs in itſelf, wherein it can hope to ſtand before God▪ to a truſting and relying on the Lord Jeſus Chriſt and his Righteouſneſs! I appeal to that Soul, what was it, thinkeſt thou, that inclined thy heart to accept of Jeſus Chriſt for thy Saviour, to commit all the concerns of thy Soul unto him, and to alter thy courſe of life from a principle of love to God, and obedience to his will, more than anothers, who ſate in the ſame Seat with thee, or lived in the ſame Houſe, and ſate under the ſame Miniſtry, heard the ſame Sermons? how cameſt thou to be taken, thy Neighbour left? how came thy will to move regularly, whiles thy Neighbour under the ſame circumſtances ſtill retained his ſtiff neck, and iron ſinews, and hard heart, and continued in the ſame lewd and ſinful courſes? who made thee to differ? Didſt thou make thy ſelf to differ? How came it that he did not alſo make himſelf to differ? I know there is no Soul, whoſe heart is truly changed, but will ſay, if almighty power had not changed me, I had been as bad as any other. And ſo ſince thy Soul hath been changed, thou haſt met with Temptations to ſin, thou haſt reſiſted them, overcome them, triumphed over them; others (poſſibly ſome very good men) have fallen by, and under them, who again hath here made thee to differ? No pious Soul that underſtands itſelf, but will here cry out Grace, Grace, powerful diſtinguiſhing Grace. So as this Doctrine is conſonant to the experience, and judgment of the beſt of men, the other contrary to their experience and reaſon, and therefore not like to prevail much in the world with any who either underſtand what grace and holineſs is, nor what the ſtate of man is ſince the fall. I could only wiſh that thoſe who ſo glory in a power they have to come to Chriſt, and to walk with him and run after him, and to incounter and overcome the greateſt Lions in the way, would let us ſee it, by their ſtrict and cloſe walking with God, without putting ſuch a ſenſe upon the Commandments of God as the Phariſees did of old, whom Chriſt confutes, Mat. 5. according to which they may indeed be kept, by vertue of that common Grace of God, which he denieth to no man.
This is enough to have ſpoken Doctrinally upon this Subject.