The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 22
Sermon XXII.
Canticles 1. 4.
Draw me, and We will run after thee.
I Have done with the Spouſe's Petition, Draw me. I now come to the Argument, or her Promiſe, And we will run after thee. She begg'd her Beloved's drawing; ſhe promiſeth her own running. From the Petition I obſerved; That the Soul muſt be firſt drawn, before it will come to, or run after Chriſt. This I have diſcourſed largely. I come now to the ſecond Propoſition I raiſed from theſe words:
Prop. That the gracious Soul being firſt drawn, will run after Chriſt.
Till it be drawn, it will not, it cannot run; when once drawn, it will run. This Propoſition I ſhall open, prove, and apply. In the Explication I have only the term running to open. I opened the term draw largely in my Diſcourſe upon the former Propoſition, where I told you it ſignified, a powerful gracious influence of the Holy Spirit upon the Soul, perſuading, alluring, and commanding the Soul's Obedience. It is an act both ſweet, and powerful. Sweet, for God draws with the Cords of Love, as he ſpeaks, Jer. 31. 3. yet powerful, for the Soul is made willing; the will is not forced, but melted, renewed, and changed, and contrariwiſe inclined to what was before its inclination. So as my meaning is, that when God hath once, by the ſweet and powerful influence of his Spirit upon the Soul of a man, allured, perſuaded▪ and commanded the Soul to its duty, then it will run after him. The only queſtion to be ſpoken to is, what is meant by Running. When I opened the Text, I told you of ſeveral things imported by this term, I ſhall now more largely diſcourſe them
1. Running implieth willingneſs to the motion. It implieth motion, and ſo is oppoſed to lying, or ſi…ting ſtill. It is a ſaying of Auguſtine, Certum eſt nos velle, quum volumus, agere quum agimur. It is (ſaith he) certain, that we will, when we are made willing, that we act, when we are acted, ſed ille facit ut velimus, it is God that maketh us to be willing. He giveth to will and to do. Men may run, that are not originally willing, it is a miſchief that they fear, which makes them run, but yet even then they move willingly, though it be a danger imminent upon them, which maketh them ſo willing. But this motion is a much ſweeter motion, they are made willing firſt, and then they move out of choice, willingly: until the Soul be renewed, and changed, it moveth not at all toward God, it may move to natural actions, from that principle of natural life, of which it is poſſeſſed. It may move to moral actions, from that principle of life which every reaſonable Soul is poſſeſſed of. But it moveth not to any truly ſpiritual actions, becauſe it wanteth a principle of Spiritual life. But this being infuſed in regeneration, to will being given unto it, it moveth in the ways of God, and that from a principle within itſelf. You (ſaith the Apoſtle, Eph. 2. 1.) hath he quickned, who were dead in treſpaſſes and ſins. It moveth not, as a meer Machine, or Inſtrument, from the power and force of a forreign agent, but as a living creature, from itſelf, and a principle within itſelf. Yet not without a divine influence, look as it is in natural motions, though they flow from a a principle of life in a man, yet they are not without an influence of more ordinary common providence, upholding our natural faculties; hence the Apoſtle ſaith of God, in him we live, move and have our being: So it is as to our Spiritual motions, the Soul moveth from the principles of Spiritual life infuſed into it, from the principles of the new creature, but yet not without the influence of the Spirit of Grace upon it, upholding thoſe habits of Grace, which are infuſed into the Soul, and exciting it to, and aſſiſting of it in Spiritual actions. Without me (ſaith Chriſt) you can do nothing. he doth not ſay, without me you cannot do much, or you cannot do great things, but you can do nothing. But yet to will is preſent with the Soul, yea and to do, though it hath no ſtrength to do what it would. And as the Soul hath need of a daily influence of Grace, in its ordinary courſe of Spiritual action, ſo it hath need of more ſpecial and powerful influences, when it meets with a work more difficult, for (ſaith the Apoſtle) 2 Cor. 3. 5. We are not ſufficient to think one good thought as of our ſelves, for now our ſufficiency is from God. This is now Gratia co-operans, co-operating Grace, in the exerciſes of which we are not mcerly paſſive, as in the reception of the firſt Grace; as it was with the Iſraelites in their journey towards Canaan, Numb. 9. 17. 18. &c. They kept pace with the Cloud, and with the Pillar of fire, when the Cloud moved, they moved, when the Cloud ſtood ſtill, they ſtood ſtill. At the Commandment of the Lord they journied, and at the Commandment of the Lord they pitched, as long as the Cloud abode upon the Tabernacle, they reſted in their Tents. And when the Cloud tarried long, upon the Tabernacle many days, then they—journied not. So it is with ſuch as are Iſraelites indeed, in their ſpiritual motions toward the new Hieruſalem, the City of God. If the Grace of God aſſiſts not, they move not, and according to the degree of its influence, they move more, or leſs. But yet they move, and willingly move, though not without the co-operating and aſſiſting Grace of God.
2. Secondly, Running implyeth ſtrength in the motion, thus it is oppoſed to creeping, or walking ſaintly. The weak man may creep, and go ſlowly, but he cannot run. When the Lord draweth, the Soul will not only move towards God, and that freely and willingly, but it will move ſtrongly; it will find ſtrength againſt ſin, and ſtrength unto duties, Job. 17. 9. The righteous man will hold on in his way, and he that is of clean hanas ſhall grow ſtronger, and ſtronger. God commandeth that we ſhould love h m with all our ſtrength, Luk. 10. 27. When the Lord draweth the Soul, then it runneth with all its ſtrength, loveth God with a love that is ſtronger than the Grave; then it believeth with a ſtrong ſaith, and obeyeth with a perfect heart. While God was preſent with Sampſon, though they tied his Hair to a Beam, and ſhut up the Gates of the City, he could carry away Beam and Gates, though he had no more then the jaw-bone of an Aſs, he could with it ſlay a thouſand men, when God was departed from him, he could not get out of his Enemies hands, though he had no ſuch oppoſition; when a Soul finds the power and preſence of Divine Grace, though it hath ſtrong corruptions, and meet with ſtrong Temptations, yet they are all nothing to it, it eaſily over all becomes more than Conqueror. Peter at one time, at the command of Chriſt, walks to him upon the Sea, at another time wanting the ſame ſpecial aſſiſtance, is overcome by a ſilly Maid in the High Prieſts Hall; the oppoſite Temptation was much the ſame in both caſes, viz. from the ſear of his life, which was in as apparent danger from the Sea, as from the Enemies in the Hall of the High Prieſt.
3. Running argues ſpeed, ſo it is oppoſed to walking a footpace, or ſtep by ſtep. When the Soul is by God drawn unto him, and wants not his co-operating Grace drawing him after him, it will not only move towards God, and that with ſtrength, and courage, but it will move with nimbleneſs and readineſs. As it is with the body ſometimes, though it hath its uſual ſtrength, and be able to work as uſually, yet it is ſeized with a torpor, and lazineſs, there is a dulneſs, and inactivity upon it: So it is with the Soul, its Spiritual diſtemper many times, is not ſo much a weakneſs, as a ſpiritual deadneſs, dulneſs, and inactivity, ſo as it wants a promptneſs, and readineſs to its duty: It cannot ſay with David, My heart is ready O God, my heart is ready, I will pray and ſing Praiſe. Running argues the abſence of this ill temper. If the Lord draweth the Soul, it will not only ſerve him, but it will ſerve him with a ready mind, and free Spirit; praiſe and duty will wait for God in the Soul; it will not only walk, but run the ways of Gods Commandments. David hath an expreſſion to this purpoſe, Pſal. 119. 60. I made haſt, and delayed not to keep thy Commandments. Every Soul that loves God keepeth the Commandments of God, it is the teſt of our love to God. He that hath my commandments, and keepeth them (ſaith Chriſt, John 14 21.) he it is that loveth me. But there is a great deal of difference in mens keeping, and fulfilling the commandments of God. The meaneſt, weakeſt Chriſtian doth in his meaſure keep the Lords commandments, all the commandments of God, Pſal. 119. 6. Then (ſaith David) ſhall I not be aſhamed, when I have a reſpect to all thy Commandments. He that hath the leaſt of ſaving Grace, ſets the law of the Lord in his Eye, and makes the word of God a light to his feet, and a Lanthorn to his paths, and hath a reverence and regard to all the commandments of God, and To will is preſent with him, he would walk perfectly with God, but in many things he doth offend, through weakneſs, and in many things through a dulneſs, and heavineſs which ſometimes doth affect, and afflict his Soul, he doth not only want a ſtrength to perform, but he wants a life, and quickneſs of Spirit in what he doth, but now if the Lord draweth, the Soul makes haſt and delayeth not to keep the Commandments of God. Jacob himſelf had forgot the vow which he had made unto God, when he fled from the face of his Brother Eſau; God draweth him, ſaith unto him, Gen. 35. 1. Ariſe go up to Bethel, make there an Altar to God, &c. then Jacob made haſt, and delayed not, v. 2. When there is a ſuſpenſion of this drawing Grace in its co-operating, and concurring influences, the Soul moves heavily, like Pharaohs Chariots; when the Wheels are taken off, it hath a view of its duty, and lieth under convictions as to it, and it may be finds ſtrength enough to the performance of it, but wants a readineſs of mind, and is ready when it hath a monition to duty from ſuch as wiſh well to it, to ſay as he ſaid to Paul, Go thy way, when I am at leiſure I will ſend for thee. Or tomorrow, or at ſuch or ſuch a time I will do it; as the young man in the Goſpel whom Chriſt bid follow him, ſaid, ſuffer me firſt to go and bury my dead; So ſometimes the Soul is ready to ſay, ſuffer me firſt to go, and do ſuch or ſuch a thing. So the Soul is ready to delay and put off good motions, but when the Lord draweth, then it maketh haſt and delayeth not to keep his Commandments. It longeth for times of duty. It is glad when they ſay unto it, Come, let us go up to the Houſe of the Lord, it ſayeth, when ſhall I come and appear before God? There is a time when the Soul ſaith, when will the Sabbath come, the hour of Prayer come, that I may appear before God, and pour out my Soul before him? This is now when God draweth hard, when the Spirit of God cometh upon the Soul, in a more than ordinary influence: and there is a time when the Soul ſaith, when will the Sabbath he gone, the hour of duty be run out? This is when the Lord doth not draw in ſuch a manner. The believing Soul like the flowers, opens or ſhuts, as the Sun of righteouſneſs ſhineth more or leſs upon it. Let me again allude to that Text, Pſal. 65. 1. Praiſe watteth for God in Zion. Praiſe is a rent due from our Souls to God, we farm much mercy from the great Landlord of all good, Praiſe is all the rent we pay. Now look as it is in the world, a bad tenant never hath his rent ready ſo it is with a bad Man, he lives upon mercy, and it may be hath liberal portions of mercy, but God never hears of him to pay his acknowledgments. A good Tenant, if the times be good, hath alwaies his rent ready for his Landlord, ſo as his rent waiteth for his Landlord: but if the times be bad, even the beſt Tenants, though they have an heart to pay their rent, yet may not have it to pay, their Landlords may wait for their rents; ſo it is with the beſt Souls. If the Sun of righteouſneſs ſhines out clearly upon them, and the Spirit of Grace draweth powerfully, Praiſe waiteth for God in their Souls. If not, God may wait for his Praiſes. Hence David ſo often prayeth. Quicken me according to thy word, Pſal. 119. 25. Quicken me in thy way, v. 37. Quicken me in thy righteouſneſs, v. 40.
I have now opened the term Run. The Propoſition opened lies thus before you, That the Soul of a Chriſtian, once drawn not only by the motives and arguments of the Goſpel improved by the gifts of Gods Miniſter, but by the ſecret, and powerful influence of the Spirit of God upon it, doth no longer lie ſtill (as the Soul dead in ſin) nor move from a forreign power put forth upon it, but from an inward principle within itſelf, and that not weakly and impotently, but with might and ſtrength, and that not dully, and heavily, but with life, freedom, ſpeed, and chearfulneſs, after God in the way of its duty, keeping the Commandments of God with its whole heart; being firſt made willing it willeth, being firſt ſet on work, it worketh, yet not of itſelf meerly nor principally. I live (ſaith the Apoſtle) 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. I can do all things (ſaith the ſame Apoſtle to the Philippians) through Chriſt that ſtrengtheneth me, and without me you can do nothing, ſaith Chriſt to his Diſciples, Joh. 14. 3.
The truth of this further appears from Gods Peoples promiſes of running upon Gods drawing, in that excellent 119 Pſal. you ſhall find many paſſages of this tendency. v. 32. I will run the ways of thy Commandments, when thou ſhalt inlarge myheart. 33 Teach me O Lord the way of thy▪ Statutes, and I ſhall keep it unto the end. v. 34. Give me underſtanding, and I ſhall keep thy Law, yea I ſhall obſerve it with my whole heart, v. 35. Make me to go in the paths of thy Commandments. v. 36. Incline my heart to thy teſtimonies. The inlarging of the heart, his prayer for giving him underſtanding, making him to go in the paths of Gods Commandments, &c. are but all ſeveral phraſes, expreſſive of the drawing influences of Divine Grace, which are followed with the promiſes of running, keeping Gods Commandments, yea, keeping them with his whole heart, keeping them to the end. So v. 7. I will praiſe thee with uprightneſs of heart, when I ſhall have learned thy righteous Judgments. So v. 41. Let thy mercies come unto me, even thy ſalvation, v. 44. So ſhall I keep thy law continually.
What needs any further proof of this than what every good Chriſtian hath from its own experience? Who is there that walks with God, that alwaies finds the ſame ſpiritual temper? that doth not find, that he cannot at ſometimes do as he can, and doth do at other times? Every good Chriſtian finds the ſame willing at all times. To will is alwaies preſent with him; but who finds the ſame degree of ſtrength, the ſame readineſs, and chearfulneſs of Spirit in Gods ſervice at all times? Now from whence is this, if not from the inequal drawings of Divine Grace? if the Soul be drawn ſtrongly, then is it ſtrong, if weakly, it moveth accordingly. Being drawn, then it runs. Being at firſt drawn to Chriſt, it moves, being further drawn, it runs.
The reaſon of this lieth. 1. Partly in the Souls renewed nature. 2. Partly in the nature of ſpecial Divine Grace.
1. All motion is from a principle of life. Natural motion from a Natural life, Spiritual motion from the Spiritual life, and the truly Spiritual motion is as much an indication of a Spiritual life that principleth it, as the Natural motion is an indication of that Natural life from which it floweth, and the Spiritual motion is as much the neceſſary effect of a principle of Spiritual life, as the Natural motion is the neceſſary effect of a Natural life. So as the Soul being once quickned by the quickning Spirit, cannot but move in its Spiritual motions. But look as it is in the natural motions, ſome motion muſt attend all natural life, yet it is more or leſs, more or leſs ſtrong, or weak, and there is a more or leſs chearfulneſs, and readineſs, attends the motion of the natural body, as the faculties of the Soul that animates it, are more or leſs upheld by the influence of Divine Providence, and the incumbrances of that life are more kept off by the power of Divine Providence: So it is as to our Spiritual life, there is in that Soul that is once drawn to Chriſt, and ſo alive to God, a ſeed of God abiding, which is a conſtant principle of life, and is alwaies working, and moving to, and in its proper operations, but yet theſe motions are more or leſs ſtrong, free, and chearful, according to the influence of the holy Spirit of God, and the workings of it in the Soul, which being a free agent, ſometimes puts itſelf forth more, ſometimes leſs, & according to that are the Souls motions either more quick and chearful, or more dull and heavy, but being once drawn to Chriſt, it moves, and moves willingly from a principle within itſelf, being made willing it willeth, and chuſeth the things that pleaſe God, though it muſt be further drawn before it runneth. It requires no more than a renewed ſanctified heart to move for and towards God, but it requireth an inlarged heart, to run after God.
2. Secondly, It will yet further appear from the Nature of Divine Grace, in its ſpecial ſaving operations. There are thoſe who will acknowledge no Grace but exciting Grace in the propoſal of the Goſpel, and preſſing the Grace of it by thoſe gifts which God hath for that end given to his Miniſters, whatſoever elſe is done in the Soul, they will have to flow from the power of mans will, leſt free to good or evil; but we ſay this is not enough, there muſt alſo be a working Grace, applied to the Soul in converſion, and a co-working Grace, which is neceſſary to the Soul after converſion. Now all ſpecial Grace, whether it be operans, or cooperans, that which we call working, or that which we call coworking, is effective; thoſe who will own nothing but an exciting Grace, allow it no proper effect upon the Soul, for if it be productive of an effect, it is more than exciting. Now here indeed lies the difference betwixt common and ſpecial Grace, betwixt the Grace that bringeth ſalvation, and that which only propoſeth and offereth Salvation. The firſt is alway effective of its end, the latter is never effective, but is determined in the exhibition and offer of good, which man is left to his own freedom, and choice whether he will accept yea or no, which being admitted, it is not poſſible but that the Soul once drawn by it, muſt run, or rather will run, for now it moves from the inward principle of a renewed nature, and if working ſpecial Grace be eſfective, and faileth not in its operations upon the unrenewed Soul, it is much more effective of its end in the Soul that is changed, and renewed where it is but aſſiſtant to the renewed nature, ſo as the Soul being drawn, will run, Firſt, From that principle of ſpiritual life which is in the renewed nature alwaies a principle of ſome motion, though ſometimes more, and ſometimes leſs; and Secondly, From the powerful aſſiſtance of that ſpecial Grace which God puts forth upon the Soul in its renewed ſtate, helping it over thoſe mountains of difficulties which ſometimes it meets with, and removing thoſe ſtumbling blocks, which corruption, and the malignity of the world, or its grand adverſary, oft-times layeth in its way. I have thus far opened the propoſition, I ſhall now apply it. Firſt,
Uſe 1.1. By way of Caution. Blindneſs is a great Mother of boldneſs and confidence, and Love is the Mother of jealouſy and ſuſpicion, hence it is, that the natural man knowing nothing of ſpiritual things, nor underſtanding the ſtate of the Soul by nature, nor the workings of God in the Soul, turning it from ſin unto God, ſeldom or never examineth, or queſtioneth his ſtate. The knowing Chriſtian fulleſt of Love, for God, finds difficulty to ſatisfy himſelf as to his Spiritual ſtate. The firſt concludeth himſelf ſufſiciently drawn, becauſe he ſits under the preaching of the Goſpel, and finds ſometimes ſome good motions, and impreſſions, whether he obeyeth them or no, whether he be turned into the likeneſs of the Goſpel, yea or no. The other, though he doth find his heart renewed, and changed, tho he doth find, that to will is preſent with him, yet becauſe he wanteth ſtrength to perform, becauſe he doth not find at all times, that promptneſs, and readineſs of mind, that freedom, activity and chearfulneſs of Spirit, which he thinks he hath ſometimes found, and which he ſeeth others triumph, and rejoice in, queſtioneth whether he was drawn, yea or no. Now ſuch a Soul ought to diſtinguiſh,
1. Betwixt a being drawn to Chriſt, and a being drawn after Chriſt. It is true, there is no Soul that is drawn to Chriſt, but ſhall be drawn after him, but yet theſe are two things, both the acts of ſpecial, powerful Grace, but yet in a different kind, and degree.
2. Secondly. Betwixt a real drawing after him, and a gradual drawing. I told you before that all Divine drawing ſignifieth a ſweet, and powerful influence of the Spirit upon the Soul, by which it is allured, changed, and melted into that duty which the Soul oweth to God in obedience to the Goſpel; now as it is in our drawing of a thing, or perſon to us, we may put forth more or leſs power as we pleaſe: So in the divine drawings, though divine drawing be a mercy of that nature, that it ſhall and will follow the Soul all the days of its life, God will never depart from the Soul to which he is thus united, to do it good, and he will put his fear into its heart, that it ſhall never depart from him; yet he puts forth more or leſs of his power, according to the good pleaſure of his own will, and the conduct of his own infinite wiſdom, and according alſo to our behaviour toward him; let me for the relief of ſuch a Soul lay down three concluſions.
1. Firſt, I ſay there is no Soul by the Father drawn to Chriſt, but that Soul is alſo, and ſhall be by the Spirit drawn after him. Upon the Souls being drawn to Chriſt, there followeth an Ʋnion between Chriſt and the Spirit of Chriſt, and the Soul that is ſo drawn. Chriſt after that time is in the Soul, and the Soul is in Chriſt, hence his Spirit is put into their hearts, and dwelleth in them, a multitude of phraſes of that nature are to be found in holy writ. It is called an ingraſting into Chriſt. Now it is not poſſible, that the Soul ſhould be ingraſted into ſuch a ſtock, but it muſt partake of the fatneſs of the ſtock, and grow up in him, the ſeed of God abiding in the Soul, it cannot but grow and ſpring up in it. Some Communion with Chriſt alwaies follows this union. So that unleſs the union with Chriſt could be wholly broken and diſſolved, its communion with Chriſt, cannot be wholly interrupted; interrupted it may be, but I ſay not wholly interrupted. Secondly,
2. The leaſt influence of ſpecial Grace keeps the Soul moving for, and towards God, and in a willingneſs to ſorve and obey him, and preſerveth it from a total falling away. Papiſts ſay that we may fall away both totally, and finally, Lutherans ſay we may fall away totally, but not finally, but we ſay, the juſtified Soul can neither fall away totally, nor yet finally, if he could fall away totally, the union betwixt Chriſt and the Soul, muſt be diſſolved, or the union remaining, the communion conſequent to that union might be wholly interrupted, neither of which can be.
3. But Thirdly, The holy Spirit dwelling in the Souls of Believers, and working in them putteth forth its power, ſometimes more, ſometimes leſs, as a free agent, and according to the good pleaſure of his own will, as is the drawing, ſo is the running. Hence the Soul moveth, ſometimes with more, ſometimes with leſſer ſtrength, ſometimes with more promptneſs, and readineſs, ſometimes with leſs, as the holy Spirit is pleaſed more or leſs to exert and put forth his power, in, and upon the Soul. Now from this diſcourſe it appeareth, that a Soul that findeth that God hath renewed, and changed it ſo far, that to will is preſent with it, and it hath an heart to do, though it wanteth ſuch a ſtrength, ſuch a freedom to, and chearfulneſs in duty, as others rejoice in, and itſelf hath ſometimes found, yet hath no reaſon to conclude, that it was never truly drawn to Chriſt, becauſe as it apprehendeth it is not drawn after him, all the evidence of which that it hath, is becauſe it doth not run as at other times; all this may be, yet the Soul may be truly drawn to him, and alſo drawn after him, though not ſo powerfully as it may be it hath felt itſelf, at other times, or ſeen others drawn.
Uſe 2.In the ſecond place, This notion may inform us. That a running after Chriſt is the duty of a Chriſtian. The life of a Child of God is in Scripture, ordinarily expreſſed under the notion of a walking with God, a phraſe that ſome in this age would ſcoff at, but one of the ancienteſt by which in Scripture a courſe of holineſs is expreſſed, Gen. 5. 24. Enoch walked with God, and was not; but now if walking be taken in oppoſition to running, there is ſomething more than walking with God, the duty of a believer; even this running after Chriſt which I have been deſcribing to you. Hence it is alſo expreſſed under this notion. So the Spouſe here expreſſeth it, we will run after thee. So David, I will run the ways of thy Commandments. So St. Paul, ſo run that you may obtain, we are not only under an obligation to ſerve God, but to ſerve him with all our might, all our ſtrength, to ſerve him with readineſs, and freedom of Spirit; this is that which elſewhere is called a growing in Grace, and correſponds with the Iſraelites motion and pace to Hieruſalem, mentioned, Pſal. 84. a going from ſtrength to ſtrength. It is a long journey that we have to go, from the minimum quodſic, the leaſt degree of Grace, to the maximum quodſic, the fulneſs of ſtature which is in Jeſus Chriſt, and therefore we had need run; ſinners run in their ſinful courſes. Luſts get ſtrength, and diſcover their activity daily, men make haſt to be compleat in ſinning, to fill up the meaſure of their iniquities. Men make haſt to be rich in the world, and ſhall the Children of God make no haſt to be rich in Grace? David ſaith, My Soul followeth hard after thee, Pſal. 63. 8, St. Paul tells us that he preſſed forward toward the Mark, Phil. 3. 14. Ah! where are thoſe Souls of whom we can ſay they run after Chriſt. How few are thoſe Souls that follow hard after God, that go as faſt as they can, though it may be they cannot go as faſt as they would.
1. How many are there in the world that appear to us as if they were moving after God, but move meerly as Machines and Ingines, they are rather moved from ſome forreign principle without them, than move from any intrinſick principle; all hypocrites, all formal profeſſors do ſo, they follow Chriſt for the Loaves, or are drawn from the conſideration of their own credit and reputation, ſome are drawn to ſome degrees of duty, from the reflections of their natural conſcience; this is now no running after God, they may do many things which God requires, but it is from no internal principle.
2. How manẏ are there that inſtead of running, halt? We dare not ſay that they do not move at all, we hope their hearts are right, we hope they are the Children of Jonathan, but they are lame of their feet, with one foot they ſeem to go right, with another they fail, they are like Naaman the Syrian, who pretended that he would ſerve God, even the God of Iſrael, only he deſires that the Lord would be merciful to him, as to his bowing down in the Houſe of Rimmon. They are neither uniform nor ſteady, and conſtant in their ſervice of God, they ſeem to run in publick duties, but follow them into their Families and Cloſets, there they halt. They appear like thoſe that run in duties of more external communion with God, but halt in duties of more ſecret, heart communion with God. Nor are they conſtant; that of the Apoſtle to the Galatians is applicable to them, Gal. 5. 7. You did run well, who hindered you? Heretofore one would have thought them in a great zeal for God, but they are grown cold, and remiſs and are very careleſs of their converſations, theſe never truly ran, though they appeared to others to have ran: at leaſt they never ran ſo as to obtain. It is ſaid, Iſaiah 40. 12. That they that wait upon the Lord, ſhall renew their ſtrength, they ſhall mount up with wings like the Eagle, they ſhall run, and not be weary, walk and not faint.
3. How many more are there that ſeem to ſtand at a ſtay? We cannot ſay they halt, that they are not uniform, or not conſtant, they are not to be accuſed of any notorious lapſes, or goings backward, but alas they are come yet but to a little pitch in religion, their knowledge of the things of God is but little, that of the Apoſtle, Heb. 5. 12. is applicable to them. Whereas for the time they might have been teachers of others, they had need be themſelves taught the firſt principles of Religioṅ, and muſt be ſpoken to as Babes in Chriſt, ſuch as had need of milk, and not of ſtrong meat, and truly this is much the fault of good People, they do not grow in the knowledge of Chriſt, we ſee ſomething of heat in them, in whom we want a great deal of light. Others ſeem to be increaſed in light, but to be decayed in heat, and warmth for God; ſure we are we ſee a great decay of religion amongſt Chriſtians, or at leaſt but a ſmall improvement, they have in profeſſion ſeem'd to be ſuch as have walk'd with God a long time, we do not ſee them running yet. It is true, ſome plants grow downward in the root, when they do not grow upward into the air, ſo as their growth is not ſo ſenſible, and difcernable. So it is poſſible there may be ſome ſuch Chriſtians, who though their proficiency may not ſo much appear in their outward performances, which requires a growth in gifts, and parts, yet they may be grown more in faith and love, and hatred of ſin, and reſolution for God, &c. and this is a good running, in Grace; they grow beſt who grow in the root, not thoſe who improve moſt, in leaves, and more exterior branches of Chriſtian profeſſion. 2. If Chriſtians cannot ſatisfy themſelves that they run in any ſenſe, it would be enquired from whence they are hindered, whether from ſome cauſe from within or from without. 1. A man may be hindered in his bodily running by ſome inward obſtructions, bodily decay, or weakneſs; this muſt be cured or purged out; Chriſtians ought to ſearch whether they have no ſecret luſt, no love to the world, no greedy deſire to be rich, nothing of ſenſuality which weakens their Souls, and keeps them from this running after Chriſt. 2. As a man may be kept from running from ſome external cauſe. So may a Chriſtian alſo be hindered in his ſpiritual race, from ſome ill company with which he is linked, from ſome impreſſions of his grand adverſary the Devil. From the withdrawings of Divine Grace, thoſe meaſures of it I mean which are neceſſary to a Chriſtians running, though not to the upholding of the ſpiritual life. If a Chriſtian be hindred from ſuch ill company as he cannot avoid, or from ſome temptations of Sathan, or from ſuch divine deſertions, he is the object of our pity, but not to be haſtily cenſured or condemned, but in the mean time he ought to lie under convictions of his duty to run, though it be his miſery, that at preſent he cannot run.
… Br.Secondly, We may from hence learn one great reaſon, Why many move not at all after Gȯd; and alſo of that uneven pace which is diſcernable even in the beſt of God's People.
The greater part of the World moveth not after Chriſt at all. One Man runs after his ſenſual ſatisfactions, anoher after ſenſible enjȯyments, making haſt to be rich, few after Chriſt…: What is the reaſon? The Scripture layeth the fault upon the immediate proximate cauſe, that is, Man's perverſe will, he will not come to Chriſt that he might live; but there is an higher cauſe, for no more would any other Soul have done, if the Lord had not drawn it, and made it partaker of his powerful, ſpecial Grace, had it pleaſed the Lord to have done as much for thoſe other Souls, they would have come, they would have run likewiſe. But you will ſay then mens Damnation is from God, and is not cauſed ſo much from their not running, as from God's not drawing. I have before ſpoken to this Objection, but it comes again a croſs me. I will add but a word, or two, or rather repeat what I have already ſaid in the caſe.
The Objection were indeed conſiderable, if, 1. God did not in ſome degree draw every Soul to whom the Goſpel is preached,
2. If the Sinner did to his utmoſt obey thoſe drawings, and God yet denied his further and more effectual Grace. But as I have before ſhewed you, there is no Soul that liveth under the preaching of the Goſpel, but is drawn, drawn by Exhortations, Arguments, Promiſes of reward, &c. the proper Cords of a Man. Nay, there are none amongſt the Heathens, but are drawn by the Cords of common gracious Providence, God (ſaith the Apoſtle) leaveth not them without witneſs. Now though none of theſe Cords are ſufficient to draw the Soul home to Chriſt, yet they are ſufficient with that power which is left in the will of Man, to ingage him to many acts of Reformation, and to the performance of many acts of moral diſcipline; yea, and of Religion too, (that part of it, which lyeth in Bodily exerciſe) if men will not do what they have a power to do, how ſhall their deſtruction be from God, for denying them his ſpecial grace? Eſpecially when we ſay, That although the good uſe of common Grace meriteth nothing at the hand of God, yet God doth never deny his ſpecial Grace, but where common Grace is firſt wilfully abuſed; and thus the deſtruction of Sinners lyeth at their own Doors, not becauſe that if they would they might repent, believe, and turn to God, but becauſe, that if they would, they might make ſuch an uſe of the common Grace of God, as in the uſe of it, God would not be wanting to them in the giving them that further power to Spiritual acts, which they have not of themſelves. But now if we riſe higher, and enquire, how ſome come to uſe common Grace better than others, when all have an equal Natural power, to do thoſe acts of Moral diſcipline and of Religion alſo, which extend no further then to a bodily labour; how it comes to paſs, that ſome get leave of themſelves, of their Luſts and Paſſions to do them, others do not? We muſt ſay there is an influence of God's Spirit of Grace more upon the one than the other inclining them thereto; but ſo long as others have a Natural power thus far which they do not uſe, God is acquitted of their Blood, and their Damnation is of themſelves, though his abounding grace be more ſeen as to others whom he doth further incline to a better uſe of common Grace, and their natural abilities; but of this I have ſpoken before, and do now little more than repeat.
2. The ſame account muſt be given of the uneven pace which is diſcernable in ſuch as are Chriſtians indeed. The running of God's own People is not alike, though they have all the ſame renewed Nature, and inward principle of life, To will is preſent with them all, yet they have not all an equal ſtrength to perform. Nor an equal life, livelineſs, freedom, and chearfulneſs in their walkings with God, there may be much blame to be laid upon themſelves, for not uſing the Grace of God as they ought to do, not keeping their Watch as they ought to keep it, but the Original cauſe is the want of Divine drawings, which are ſometimes with-held as a puniſhment to ſome looſe and careleſs walking ſometimes, as the product of Divine Wiſdom for the exerciſe of ſome habits of Grace, which are not ſo well tryed and exerciſed under the full influences of divine grace upon them, as under the partial withdrawings of it.
There might be other uſes made of this point, but they would be moſtly ſuch, as were proper to the former Doctrine, and there inlarged upon. So as I ſhall proceed no further in Application of this Diſcourſe.